A MODAL FOR THE French King: OR THE MEMORABLE ACTS OF Henry the Eight; EXTIRPATING POPERY AND INTRODUCING The Protestant Religion.  
Collected out of the most authentic Records of the most memorable things, referring to the Reformation, For public Good.  
LONDON, Printed for R. Baldwin, 1682.   


King Henry VIII. his Proclamation for the Abolishing the Usurped Power of the Pope; as it is recorded in Fox his Book of Martyrs, Fol. 335. Vol. 2.  
TRusty and Well-beloved, We greet you well. 
The Kings Proclamation against the Pope.  And whereas not onely upon good, and just, and virtuous grounds and respects, edified upon the Laws of holy Scripture, dy due consultation, deliberation, advisement, and consent, as well of all other our Nobles and Commons Temporal, as also Spiritual, assembled in our high Court of Parliament, and by Authority of the same, we have by good and wholesome Laws and Statutes made for this purpose, extirped, abolished, separated, and secluded out of this our Realm, the Abuses of the Bishop of Rome, his Authority and jurisdiction of long time usurped, as well upon us and our Realm, as upon all other Kings and Princes and their Realms,( like as they themselves have confessed and affirmed;) but also for as much as our said Nobles and Commons, both Spiritual and Temporal, assembled in our high Court of Parliament, have upon good, lawful, and virtuous grounds, and for the public weal of this our Realm, by one whole Assent granted, annexed, knit, and united to the Crown Imperial of the same, the Title, Dignity, 
The Style of Supreme Head annexed to the Crown of England.  and Style of Supreme Head or governor in earth, immediately under God, of the Church of England, as we be and undoubtedly have hitherto been. Which Title and Style both the Bishops and Elergy of this our Realm have not onely in Convocation assembled, consented, recognised, and approved lawfully and justly to appertain unto us, but also by Word, Oath, Profession, and Writing under their Signs and Seals, have confessed, ratified, corroborated, and confirmed the same, utterly renouncing all other Oaths and Obedience to any other foreign Potentates, and all foreign jurisdictions and Powers, as well of the said Bishop of Rome, as of all other whatsoever they be, as by their said Professions and Writings corroborated with the Subscription of their Names, and Appension of their Seals more plainly appeareth. We let you to wit, that calling to our remembrance the Power, Charge, and Commission given unto us of Almighty God, and upon a vehment love and affection toward our loving and faithful Subjects, perceiving right well what great rest, quietness, and tranquillity of Conscience, and manifold other commodities might insurge and arise unto them, if that the said Bishops and other of the Clergy of this our Realm should set forth, declare, and preach to them the true and sincere Word of God, and without all manner colour, dissimulation, and hypocrisy, manifest and publish the great and innumerable Enormities and Abuses which the said Bishop of Rome, as well in the Title and Style, as also in Authority and jurisdiction, of long time unlawfully and unjustly hath usurped upon us and our Progenitors, and also other Christian Princes; have therefore addressed our Letters unto the Bishop of the Diocefe, straitly charging and commanding him in the same, that not onely he in his own proper person shall declare, teach, and preach unto the People, forthwith upon the receipt of our said Letters unto him directed, every Sunday and other high Feasts through the year, the true, more, and sincere Word of God; and that the same Title, Style, and jurisdiction of Supreme Head appertaineth onely to our Crown and Dignity Royal. Likewise as the said Bishop, and all other the Bishops of our Realm, have by Oath affirmed, and confirmed by Subscription of their Names, and setting to their Seals, but also give warning, monition, and charge, to all manner abbots, Priors, Deans, Archdeacons, Provosts, Parsons, Vicars, curates, and all other Ecclesiastical Persons within his said Diocese, as well to teach, preach, publish, and declare, in all manner Churches our aforesaid just Title, Style, and jurisdiction, every Sunday and high Feast through the year, and further to monish and command all other Schoolmasters within his said Diocese, to instruct and teach the same unto the Children committed unto them; as also to cause all manner Prayers, Orisons, rubrics, Canons of Mass-beeks, and all other Books in the Churches, wherein the said Bishop of Rome is name, or his presumptuous and proud Pomp and Authority preferred, utterly to be abolished, eradicate, and razed out, and his Name and Memory to be never more( except to his contumely and reproach) remembered, 
The Popes Name a●d Memo y aboli●●ed.  but perpetually suppressed and obscured. And finally to desist and leave out all such Articles as be in the general Sentence, which is usual●y accustomend to be red, four times in the year, and do t●nd to the glory and advancement of the Bishop of Rome, his Name, Title and jurisdiction.  
Whereupon we esteeming and reputing you to be of such singular and vehment zeal and affection toward the glory of Almighty God, and of so faithful, loving, and obedient heart towards us, as you will not onely do and accomplish with all power, wisdom, diligence, and labour, whatsoever should or might be to the preferment and setting forward of Gods Word, but also practise, study, and endeavour yourself, with all your policy, wit, power, and good will, to amplify, defend and maintain all such Interest, Right, Title, Style, jurisdiction, and Authority, as is in any wise appertaining unto us, our Dignity, and Prerogative, and Crown Imperial of this our Realm; have thought good and expedient not onely to signify unto you by these our Letters the particularities of the Charge, Monition, and Commandment given by us unto the said Bishop, as before is specified, but also to require and straitly charge and command you, upon pain of your allegiance, and as you sha●l avoid our high Indignation and Displeasure at your utmost peril, laying apart all vain affections, resp●●s, or other carnal considerations, and setting onely before your eyes the mirror of truth, the glory of God, the dignity of your Sovereign Lord and King, and the great concord and unity, and inestimable profit and utility, that shall by the due execution of the premises ensue to yourself, and all other faithful and loving Subjects, ye make or cause to be made diligent search and wait, and especially in every place of your Shirewick, whether the said Bishop do truly and sincerely, and without all manner cloak, colour, or dissimulation, execute, and accomplish our will and commandment, as is aforesaid. And in case ye shall hear, perceive, and approvably understand and know, that the said Bishop, or any other Ecclesiastical Person within his Diocese, do omit and leave undone any part or parcel of the premises, or else in the execution and setting forth of the same, do coldly and feignedly use any manner sinister addition, wrong interpretation, or painted colour; then we straitly charge and command you, that forthwith upon any such default, negligence, or dissimulation of the said Bishop, or any other Ecclesiastical Person of his Diocese, contrary to the true tenor, meaning, and effect of the said Charge by us to him appointed aforesaid, ye do make indelayedly, and with all speed and diligence, declaration, and advertisement, to us and our Council, of the said default, and of the behaviour, manner, and fashion of the same.  
And forasmuch as we upon singular trust and assured confidence which we have in you, and for the special love and zeal we suppose and think ye bear toward us and the public and common Wealth, unity, and Tranquillity of this our Realm, have specially elected and chosen you among so many for this purpose, and have reputed you such men, as unto whose wisdom, discretion, truth, and fidelity, we might commit a matter of such great weight, moment, and importance, as whereupon the unity and Tranquillity of our Realm doth consist. If ye should contrary to our expectation and trust which we have in you, and against your duty and allegiance towards us, neglect or omit to do with all your diligence and wisdom, whatsoever shall be in your power, for the due performance of our mind and pleasure to you before declared in this behalf, or halt or stumble at any part or specialty of the same; be ye assured that we like a Prince of Iustice will so extremely punish you for the same, that all the World besides shall take by you example and beware, contrary to their allegiance, to disobey the lawful Commandment of their Sovereign Lord and Prince in such things, as by the faithful execution whereof, ye shall not onely advance the Honour of Almighty God, and set forth the Majesty and Imperial Dignity of your Sovereign Lord, but also bring an inestimable weal, profit, and commodity, unity and tranquillity to all the common State of this our Realm, whereunto both by the Laws of God, Nature, and Man, ye be utterly bound.  
Given under our Signet at our Palace of Westminster, the 9. day of June.  
Furthermore, that no man shall cavil or surmise this fatal fall and ruin of the Pope to have come rashly upon the Kings own partial affection, or by any sensual temerity of a few, and not by the grave and advised Iudgment, Approbation, and Consent, generally and publicly, as well of the Nobles and Commons Temporal, as also upon substantial grounds, and the very strength of truth, by the discussion and consultation of the Spiritual and most Learned Persons in this Realm. It shall be requisite moreover to these premises, to adjoin the words and testimonies also of the Bishops own oaths and profession made to the King, yielding and rendering unto him onely the Style of Supreme Head next under Christ of the Church of England; all other Service, Subjection, and Obedience to be given to any other foreign Potentate, which should be prejudicial to the Kings Highness in this behalf being excluded, and that both frankly and freely of their own voluntary motion, and also upon the faith and fidelity of their Priesthood, as by their own words and handwriting may appear, in form as hereunder followeth.   

The Oath of Stephen Gardener Bishop of Winchester, made to King Henry VIII.  
EGO Stephanus Wintoniensis Episcopus, pure, sponte, 
The Oath of Stephen Gardener to the King.  & absolute, in verbo Pontificio, profiteor ac spondeo illustrissimae vestrae Regiae Majestati, singulari ac summo Domino meo & Patrono, Henrico Dei gratia Angliae & Franciae Regi, Fidei Defensori, Domino Hiberniae, atque in terris Ecclesiae Anglicanae Supremo immediate sub Christo Capiti, quod posthac nulli externo Imperatori, Regi, Principi, aut Praelato, nec Romano Pontifici( quem Papam vocant) fidelitatem & obedientiam, &c.  

Translated into English thus.  
I Stephen Bishop of Winchester, do purely of mine own voluntary accord, and absolutely in the word of a Bishop, profess and promise to your Princely Majesty, my singular and chief Lord and Patron, Henry the Eighth, by the grace of God King of England and of France, Defender of the Faith, Lord of Ireland, and in earth of the Church of England Supreme Head immediately under Christ; That from this day forward I shall swear, promise, give, or cause to be given, to no foreign Potentate, Emperour, King, Prince, or Prelate, nor yet to the Bishop of Rome, whom they call Pope, any Oath or Fealty directly or indirectly, either by word or writing; but at all times, and in every case and condition, I shall observe, hold, and maintain, to all effects and intents, the quarrel and cause of your Royal Majesty and your Successors, and to the uttermost of my power shall defend the same against all manner of persons, whomsoever I shall know or suspect to be Adversaries to your Majesty, or to your Successors; and shall give my faith, truth, and obedience, sincerely and with my very heart, onely to your Royal Majesty as to my Supreme Prince. 
Stephen Gardener abrenounceth the Pope.  I profess the Papacy of Rome not to be ordained of God by holy Scripture, but constantly do affirm and openly declare, and shall declare it, to be set up onely by Man, and shall cause diligently other men likewise to publish the same. Neither shall I enter any Treaty with any person or persons, either privily or apertly, or shall consent thereto, that the Bishop of Rome shall have or exercise here any Authority or jurisdiction, or is to be restored to any jurisdiction hereafter.  
Furthermore, that the said Bishop of Rome now being, or any that shall succeed him hereafter in the said See, is not to be called Pope, nor Supreme Bishop, or universal Bishop, nor most holy Lord, but onely ought to be called Bishop of Rome, and Fellow Brother,( as the old manner of the most ancient Bishops hath been.) This I shall to my power openly maintain and defend.  
And I shall firmly observe, and cause to be observed of other, to the uttermost of my cunning, wit, and power, all such Laws and Acts of this Realm, how and whatsoever, as have been enacted and established for the extirpation and suppression of the Papacy, and of the Authority and jurisdiction of the said Bishop of Rome. Neither shall I appeal hereafter to the said Bishop of Rome, nor ever consent to any person that shall appeal to him; neither shall I attempt, prosecute, or follow any svit in the Court of Rome, for any cause of right or justice to be had, or shall make answer to any Plea or Action, nor shall take upon me the person and office either of the Plaintiff or defendant in the said Court. And if the said Bishop by his Messenger, or by his Letters, shall make any means or signification unto me, of any matter whatsoever it be, I shall with all speed and diligence make declaration and advertisement thereof, or cause the same to be signified either to your Princely Majesty, or to some of your secret Council, or to your Successors, or any of their privy Council. Neither shall I sand or cause to be sent at any time any writing or messenger to the said Bishop or to his Court, without the knowledge or consent of your Majesty or your Successors, willing me to sand writing or messenger unto him. Neither shall I procure or give counsel to any person to procure Bulls, Briefs, or Rescripts whatsoever, either for me or for any other, from the said Bishop of Rome or his Court. And if any such shall be procured against my will and knowledge, either in general or in special, or else howsoever they shall be granted unto them, I shall utter and disclose the same, and not consent thereunto, nor use them in any case, and shall cause them to be brought to your Majesty or your Successors.  
Furthermore, for the confirmation hereof I give my faith and truth by firm promise, and in the faith of a Bishop, that against this my foresaid Profession and Promise made I shall defend myself by no Dispensation, Exception, nor any remedy or cautel of Law or Example, during this my natural life. And if heretofore I have done or made any Protestation in prejudice of this my Profession and Promise here made, the same I do revoke at this present, and for ever hereafter, and here utterly do renounce by these presents. Whereunto I have subscribed and underwritten the name both of myself and of my bishopric with my proper hand, and thereto also have put to my Seal, in perpetual and undoubted testimony of the premises.  
Given the tenth day of February, Anno 1534, and of our Sovereign Lord King Henry the eighth twenty six. Stephanus Wintoniensis.    

The same Bishop of Winchester's Reasons against the Pope's Supremacy.  
MOreover the said Gardener in the forenamed Book De vera Obedientia, what Constancy he pretendeth, 
Steph. Wint. a Lutheran in his Book De vera obedientia.  what Arguments he infereth, how earnestly and pithily he disputeth on the Kings side against the usurped State of the Bishop of Romes Authority, by the words of his Book it may appear; whereof a brief Collection here followeth.  
IN the process of his foresaid Book, 
The Sword of the Church how far it extendeth.  he alleging the old distinction of the Papists, wherein they give to the Prince the Regiment of things Temporal, and to the Church of things Spiritual; comparing the one to the greater Light, the other to the lesser Light, he confuteth and derideth the same distinction, declaring the Sword of the Church to extend no further, than to Teaching and Excommunication, and referreth all pre-eminence to the Sword of the Prince; alleging for this the second Psalm, And now you Kings be wise, 
Psal 2.  and be learned ye that judge the earth, &c.  
Also the example of Salomon, who being a King, 
2 Par. 28.  according to his Fathers appointment ordained the Offices of the Priests in their ministries, and Levites in their Order, 
Exod. 32.  that they might give thanks and minister before the Priests, after the order of every day, and Porters in their divisions gate by gate.  
And speaking more of the said Salomon he saith, For so commanded the Man of God, 
1 Reg. 22.  neither did the Priests nor Levites omit any thing of all that he had commanded, &c.  
Besides this, he allegeth also the example of King Ezechias, 2 Paralyp. 28. He allegeth moreover the example and fact of Justinian, which made Laws touching the Faith, Bishops, Clerks, heretics, and such other.  
Aaron( saith he) obeied Moses, Salomon gave sentence upon Abiathar the High Priest.  

1 Macch. 10. 1 Macch. 14.  Alexander the King( in the first of Macchabees) writeth thus to Jonathas, Now have we made thee this day the High Priest of thy people, &c. So did Demetrius to Simon.  
Then coming to the words of Christ spoken to Peter, Matthew 16. 
Matth. 16.  upon which words the Pope pretendeth to build all his Authority, to this he answereth, That if Christ by those words had limited to Peter any such special state or pre-eminence above all Princes, then were it not true that is written, Coepit Jesus docere & facere; forasmuch as the words of Christ should then be contrary to his own facts and example, who in all his life never usurped either in himself any such domination above Princes, showing himself rather subject unto Princes; nor yet did ever permit to his Apostles any such example of ambition to be seen, but rather rebuked them for seeking any manner of Majority amongst them.  

The Kings Style and Title approved by Steph. Wint.  And where he reasoneth of the Kings Style and Title, being called the King of England and of France, Defender of the Faith, Lord of Ireland, and Supreme Head in earth of the Church of England immediately under Christ, &c. thus he addeth his mind and censure, saying, That he seeth no cause in this Title why any man should be offended, that the King is called the Head of the Church of England, rather than of the Realm of England; and addeth his reason thereunto, saying, If the Prince and King of England be the Head of his Kingdom, that is, of all Englishmen that be his Subjects, is there any cause why the fa●●e English Subjects should not be subject to the same Head likewise in this respect because they are Christians, that is to fan, for the title of Godliness, as though that God, which is the cause of all Obedience, should now be the cause of Rebellion?  
At length thus he concludeth with an Exclamation saying, To say( saith he) that a King is the Head of a Kingdom, and not of the Church, what an absurd and a foolish saying is this?  

The King is as well the Head of the Church as of his Kingdom.  And further, adding for example the subjection of the Servant and Wife. If the Servant( saith he) be subject to his Master, or Wife to her Husband, being Infidels, doth their Conversion afterward, or name of Christians, make them less Subjects than they were before? As Religion therefore doth not alter the Authority of the Master over the Servant, nor of the Husband over the Wife; no more( saith he) doth it between the Prince and Subjects.  
Paul making no exception nor distinction of Subjection, save onely of that which belongeth to God, willeth all men to obey their Princes; and what Princes? Those Princes which bear the sword. And although we are bound by the Scripture to obey our Bishops and Spiritual Pastors of the Church, yet that obedience diminisheth nothing the chief and head Authority that ought to be given to the Prince, no more than the obedience of the Servant to his Master, or of the Wife to her Husband, exempteth them from Subjection due to their superior Powers.  
And herewithal he infereth a principle of the Law; 
A Rule of the Law.  Divers jurisdictions( saith he) proceeding from one person do not mary nor hinder themselves, but rather do confirm and fortify one another.  
Again, whereas the Bishop of Rome under the name of Peter doth appropriate to himself the highest place in the Church, for that he is the Successor of Peter. Thereunto he answereth in one word, but in that one word he answereth enough and to the full; I would( saith he) he were, 
Wenchesters with that the Pope were Peters Successor.  for so in very deed he might well exceed and pass all Kings and Princes, if not in pre-eminency of Dignity, yet in admiration and excellency of Virtue; in which kind of superiority the Lord Christ would his Apostles and Ministers to go before all Kings and Emperours in the whole world.  
After this, 
Argument: The Prerogative was given to h●m which confessed. Flesh and blood in Peter did not confess Christ. Ergo the Prerogative was not given to the Flesh and blood of peter.  in prosecuting the Argument of Peters Confession, he argueth thus and saith; that as flesh and blood did not reveal to Peter that Confession, so neither was that Prerogative given to the flesh and blood of Peter, but to the better part, that is, to the spirit of Peter, which is to mean, in respect of the spiritual Confession of Peter, and not in respect of any carnal place or person, &c.  
Item, If the Scholar ought not to be above the Master, how then could either Peter take▪ that upon him, which Christ his Master so constantly did refuse? Or how can the Bishop of Rome now claim that by Succession, whereof no example is to be found either in the Head, or his Predecessor before him? For so we red in Eusebius, both of Peter, James, and John, that they did arrogate no such Primacy unto them, but were content that James surnamed Justus should be the Bishop of the Apostles.  
And as for the name and signification of the word Primatus, i. Primacy, if it be taken for the first nomination, 
Primatus or Primacy what it signifieth.  or the first place given, so he granteth that Peter had the preferment of the first name and place in the order of the Apostles; but it followeth not, that with this Primacy he had also a Kingdom given. 
He saith, Confirm thy Brethren, but not thy Subjects.  And though he were bid of the Lord to confirm his Brethren, yet was he not bid to exercise an empery upon his Brethren, for so were they not his Brethren but his Subjects.  

Primus Primatus, i. Primacy meaneth as much as the fi●st standing in Vocation, and is the name of virtue and not of Power.  That Peter was Primus, that is first or chief in the number of them which confessed Christ, it is not to be denied; for first he confessed, first he taught the jews, first he stood in defence of the Verity, and was the first and chief Prolocutor among them; but yet that maketh not that he should therefore vindicate a general Primacy and Rule over all other States and Potentates of the world, no more than Apelles, because he is noted the first and chief of all Painters, therefore ought to bear rule over all Painters; or because the university of Paris is nominate for the first and chief of other universities, shall therefore the French King and all other Princes, in their public Administration wherein they are set of God, become Subjects and underlings to that university?  
Thus after many other reasons and persuasions contained in the said Book De obedientia,( for I do but superficially skim over the top onely of his Probations and Arguments) finally in the end of his Peroration he concludeth the whole sum of his mind in this effect; first denying that the Bishop of Rome had ever any such extern jurisdiction assigned to him absolutely from God, to reign over Kings and Princes; for the probation whereof he hath alleged sufficiently( as he saith) the examples and doings of Christ himself, which ought to be us all a sufficient Document.  
And as concerning the term of Primacy, albeit it be used sometimes of the Fathers, yet the matter being well considered and rightly expounded, maketh nothing for the large Dominion of the Bishop of Rome, which now he doth usurp.  
Also as for the Prerogatives granted unto Peter, by the which Prerogatives our Saviour would crown his own Gifts given unto him, crowning not the flesh and blood of Peter, but the marvelous testimony of his Confession, all this maketh nothing for the Popes purpose.  

Succession of Peter.  Likewise as concerning the Local Succession of Peter, the Pope hath nothing thereby to claim. If he will be Successor of Peter, he must succeed him in Faith, Doctrine, and Conditions; and in so doing he neither will, neither yet shall need to seek for Honour, but shall be honoured of all good men, according as a good man should be, and that much more than he being a good man would require.  

Steph. Wint. takes his Vale of the Pope, but not his Ultimum Vale.  And thus Stephen Winchester taking his leave, and bidding the Pope farewell, endeth with a friendly Exhortation, willing him to be wise and circumspectly, and not to strive stubbornly against the truth. The light of the Gospel( saith he) so spreadeth his beams in all mens eyes, that the works of the Gospel be known, the Mysteries of Christs Doctrine are opened, both learned and unlearned Men and Women, being English born, do see and perceive that they have nothing to do with Rome, nor with the Bishop of Rome, but that every Prince in his own Dominion is to be taken and accepted as a Vicar of God, and Vicegerent of Christ in his own bounds. And therefore seeing this Order is taken of God, and one in the Church should bear the Office of Teaching, 
The Office of Teaching.  another should bear the Office of Ruling. 
The Office of Ruling. ( which Office is onely limited to Princes) he exhorteth him to consider the truth, and to follow the same, wherein consisteth our true and special Obedience, &c.   

A Letter of the University of Cambridge against the Usurped Power of the Bishop of Rome.  
UNiversis Sanctae Matris Ecclesiae filiis, ad quos praesentes Literae perventurae sunt, coetus omnis regentium & non regentium Academiae Cantabrigiensis, salutem, in omnium salvatore Jesu Christo.  
Cum de Romani Pontificis potestate, &c.  

Translated into English thus.  
TO all and singular Children of the holy Mother Church, to whose hands these presents shall come, 
A Letter of the University of Cambridge.  the whole Society of Regents and not Regents of the university of Cambridge, sendeth greeting in our Saviour Iesus Christ.  
Whereas now of late it hath risen up in question among us concerning the Power of the Bishop of Rome, which he doth both claim to himself by the holy Scripture, over all Provinces and Nations in Christendom, and hath now of long time exercised in this Realm of England: And forasmuch as our Censure concerning the cause is required, to wit, Whether the Bishop of Rome hath any Power or Authority in this Kingdom of England allotted to him by God in the Scripture, more than any other foreign Bishop, or no? We thought it therefore good reason, and our duty for the searching out of the verity of the said Question, that we should employ therein our whole endeavour and study, whereby we might tender and publish to the world what our reason and censure is touching the premises. For therefore we suppose that universities were first provided and instituted of Princes, to the end that both the people of Christ might in the Law of God be instructed, and also that false Errors( if any did rise) might through the vigilant care and industry of learned Divines be discussed, extinguished, and utterly rooted out. For the which cause we in our Assemblies and Convocations( after our accustomend manner) resorting and conferring together upon the Question aforesaid, and studiously debating and deliberating with ourselves, how and by what order we might best proceed for the finding out of the truth of the matter; and at length choosing out certain of the best learned Doctors and bachelors of Divinity, and other Masters, have committed to them in charge, studiously to insearch and peruse the places of holy Scripture, by the viewing and conferring of which places together, they might certify us what is to be said to the Question propounded.  

The Censure of the University of Cambridge against the Popes Supremacy.  Forasmuch therefore as we having heard and well advised, and thoroughly discussed in open Disputations, what may be said on both parts of the foresaid Question, those Reasons and Arguments do appear to us more probable, stronger, truer, and more certain, and sounding much more near to the pure and native sense of Scripture, which do deny the Bishop of Rome to have any such power given him of God in the Scripture. By reason and force of which Arguments we being persuaded, and conjoining together in one Opinion, have with ourselves thus decreed to answer unto the Question aforesaid, and in these writings thus resolutely do answer in the name of the whole university, and for a Conclusion undoubted do affirm, approve, and pronounce, 
The Bishop of Rome hath no more State in England than hath any other Bishop.  That the Bishop of Rome hath no more State, Authority, and jurisdiction given him of God in the Scriptures over this Realm of England, than any other extern Bishop hath. And in testimony and credence of this our Answer and Affirmation, we have caused our common Seal to be put to these our foresaid Letters accordingly.  
At Cambridge in our Regent House, Anno Dom. 1534.    

The public and general Agreement of the whole Clergy of England, confirmed and ratified in their own public Book called The Bishops Book, Anno 1534. with the Names of the Witnesses.  
WE think it convenient, 
Testimonies out of the Bishops Book against the Popes Supremacy.  that all Bishops and Preachers shall instruct and teach the People committed unto their spiritual charge, that whereas certain men do imagine and affirm, that Christ should give unto the Bishop of Rome power and authority, not onely to be Head and governor of all Priests and Bishops in Christs Church, but also to have and occupy the whole Monarchy of the World in his hands, and that he may thereby lawfully depose Kings and Princes from their Realms, Dominions, and countries, and so transfer and give the same to such persons as him liketh, that is utterly false and untrue; for Christ never gave unto S. Peter, or unto any of the Apostles or their Successors, any such Authority. And the Apostles S. Peter and S. Paul do teach and command, that all Christian People, as well Priests and Bishops, as others, should be obedient and subject unto the Princes and Potentates of the World, although they were Infidels.  
And as for the Bishop of Rome, it was many hundred years after Christ before he could acquire or get any Primacy or Governance above any other Bishops out of his Province in Italy; since the which time he hath ever usurped more and more. And though some part of his power was given to him by the consent of the Emperours, Kings and Princes, and by the consent also of the Clergy in General Councils assembled; yet surely he attained the most part thereof by marvelous subtlety and craft, 
How the Bishop of Rome rose by ambition.  and especially by colluding with great Kings and Princes, sometime training them into his Devotion by pretence and colour of Holiness and Sanctimony, and sometime constraining them by force and tyranny. Whereby the said Bishops of Rome aspired and rose at length unto such greatness in Strength and Authority, that they presumed and took upon them to be Heads, 
Concilium tertium Cartha inense cap. 6.  and to put Laws by their own Authority, not onely unto all other Bishops within Christendom, but also unto the Emperours, Kings, and other the Princes and Lords of the world, and that under the pretence of the Authority committed unto them by the Gospel; 

First, the General Council of Nice decreed, that the patriarches of Alexandria and Antiochia should have like power over the Countries about those Cities, as the Bishops of Rome had over the Countries about Rome.  
In the Council of Milevitan it was decreed, that if a Clerk of afric would appeal out of afric un●o any Bishop beyond the Sea, he should be taken as a person Excommunicate.  
In the General Council of Constantinople the first it was likewise decreed, that every Cause between any persons should be determined within the Provinces where the matters did lye; and that no Bishop should exercise any power out of his own Diocese or Province. And this was also the mind of holy S. Cyprian, and of other holy men of Africa.  
To conclude, therefore the Pope hath no su●h Primacy given him, either by the words of Scripture, or by any General Council, or by common consent of the holy catholic Church.   wherein the said Bishops of Rome do not onely abuse and pervert the true sense and meaning of Christs Word, but they do also clean contrary to the use and custom of the Primitive Church, and so do manifestly violate as well the holy Canons made in the Church immediately after the time of the Apostles, as also the Decrees and Constitutions made in that behalf by the holy Fathers of the catholic Church assembled in the first General Councils. And finally, they do transgress their own profession made in their Creation. For all the Bishops of Rome always, when they be consecrated and made Bishops of that See, do make a solemn profession and vow, that they shall inviolably observe and keep all the Ordinances made in the first eight General Councils; among the which it is specially provided and enacted, that all Causes shall be finished and determined within the Province where the same begun, and that by the Bishops of the same Province, and that no Bishop shall exercise any jurisdiction out of his own Province: 
Gregorius l. 4. Epistolarum indictione 13. Epist 13.  and divers such other Canons were then made and confirmed by the said Councils to repress and take away out of the Church all such Primacy and jurisdiction over Kings and Bishops, as the Bishops of Rome pretend now to have over the same. And we find that divers good Fathers, Bishops of Rome, did greatly reprove, yea and abhor( as a thing clean contrary to the Gospel, and the Decrees of the Church) that any Bishop of Rome, or elsewhere, should presume, usurp, or take upon him the Title and Name of universal Bishop, or of the Head of all Priests, or of the Highest priest, or any such like Title. For confirmation whereof it is out of all doubt, that there is no mention made neither in Scripture, nor in the Writings of any authentical Doctor or Author of the Church, being within the time of the Apostles, that Christ did ever make or institute any distinction or difference to be in the pre-eminence of Power, Order, or jurisdiction, between the Apostles themselves, or between the Bishops themselves, but that they were all equal in Power, Order, Authority, and jurisdiction. And that there is now, and since the time of the Apostles, any such diversity or difference among the Bishops, it was devised by the ancient Fathers of the Primitive Church, for the conservation of good order and unity of the catholic Church, and that either by the consent and authority, or else at the least by the permission and sufferance of the Princes and Civil Powers for the time ruling, &c.  
And shortly after followeth, And for the better confirmation of this part, we think it also convenient that all Bishops and Preachers shall instruct and teach the people committed unto their spiritual charge, that Christ did by express words prohibit, that none of his Apostles, nor any of their Successors, should, under the pretence of the Authority given unto them by Christ, take upon them the Authority of the Sword; that is to say, the Authority of Kings, or of any Civil Power in this world, yea or any Authority to make Laws or Ordinances in causes appertaining unto Civil Powers. Truth it is, the Priests and Bishops may execute all such Temporal Power and Iurisdion, as is committed unto them by the Ordinance and Authority of Kings, or other Civil Powers, and by the consent of the people,( as Officers and Ministers under the said Kings and Powers) so long as it shall please the said Kings and People to permit and suffer them so to use and execute the same. Notwithstanding if any Bishop, of what estate or dignity soever he be, be he Bishop of Rome, or of any other City, Province, or Diocese, do presume to take upon him Authority or jurisdiction in causes or matters which appertain unto Kings, and the civil powers and their Courts, and will maintain or think that he may so do by the Authority of Christ and his Gospel, although the Kings and Princes would not permit and suffer him so to do; no doubt that Bishop is not worthy to be called a Bishop, but rather a Tyrant, 
The Bishop of Rone judged to be a Tyrant and Usurper.  and as usurper of other mens rights contrary to the Law of God, and is worthy to be reputed none otherwise than he that goeth about to subvert the Kingdom of Christ. For the Kingdom of Christ in his Church is a spiritual, and not a carnal Kingdom of the world; that is to say, the very Kingdom that Christ by himself or by his Apostles and Disciples sought here in this world, was to bring all Nations from the carnal Kingdom of the Prince of darkness unto the light of his spiritual Kingdom, and so himself to reign in the hearts of the people by grace, faith, hope, and charity. And therefore sith Christ did never seek nor exercise any worldly Kingdom or Dominion in this world, but rather refusing and flying from the same, did leave the said worldly Governance of Kingdoms, Realms, and Nations, to be governed by Princes and Potentates,( in like manner as he did find them) and commanded also his Apostles and Disciples to do the semblable, as it was said before; whatsoever Priest or Bishop will arrogate or presume to take upon him any such Authority, and will pretend the Authority of the Gospel for his defence therein, he doth nothing else but( in a manner as you would say) crowneth Christ again with a Crown of Thorn, and traduceth and bringeth him forth again with his Mantle of Purple upon his back, to be mocked and scorned of the world, as the jews did to their own damnation.  
This Doctrine was subscribed and allowed by the witness and testimony of these Bishops and other Learned Men, whose Names here under follow, as appeareth in the Bishops Book before name.  


TESTES.  

Testimonies of Bishops and Doctors of England against the Pope.  Thomas Cantuariensis  
Edouardus Eboracensis  
Johannes Londonensis  
Cuthbertus Dunelmensis  
Stephanus Wintoniensis  
Robertus Carliolensis  
Johannes Exoniensis  
Johannes Lincolniensis  
Johannes Bathoniensis  
Rolandus Coventr. & Lichfield.  
Thomas E●iensis  
Nicolaus Sarum  
Johannes Bangor.  
Edouardus Herefordiensis  
Hugo Wigorniensis  
Johannes Roffensis  
Richardus Cicestrensis  
Gulielmus Menevensis  
Robertus Assavensis  
Robertus Landavensis  
Guil●elmus Norwicensis  
Richardus Wolman archdeacon. Sudbur.  
Guilielmus Knight archdeacon. Richmond.  
Johannes Bell archdeacon. Gloucester.  
Edmundus Bonner archdeacon. Leicester.  
Guilielmus skip archdeacon. Dorset.  
Nicolaus heath archdeacon. Stafford.  
Cuthbertus Marshall archdeacon. Nottingham.  
Richardus Curt●n archdeacon. Oxon.  
Guilielmus Glife  
Galfridus Dounes  
Robertus Oking  
Radulphus Bradford  
Richardus Smith  
Simon Matthew  
Johannes Prin  
Guilielmus Buckmaster  
Guilielmus May  
Nicolaus Wotton  
Richardus Cox  
Johannes Edmunds  
Thomas Robertson  
Johannes Baker  
Thomas Barret  
Johannes hast  
Johannes Tyson.   These were Doctors of Divinity and both Laws.   

A Protestation in the name of the King, and the whole Council and Clergy of England, why they refuse to come to the Popes Council at his call.  
SEeing that the Bishop of Rome calleth Learned Men from all parts, conducting them by great rewards, 
The Kings Protestation why he sends not to the Popes Council.  making as many of them Cardinals as he thinketh most m●t, and most ready to defend Frauds and untruths; we could not but with much anxiety cast with ourselves, what so great a preparance of Wits should mean. As chance was we guessed even as it followed. We have been so long acquainted with Romish subtleties and Popish Deceits, 
The Popes craft espied.  that we well and easily judged the Bishop of Rome to intend an Assembly of his Adherents, and men sworn to think all his Lusts to be Laws; we were not deceived. Paul the Bishop of Rome hath called a Council, to the which he knew well either few or none of the Christian Princes could come; both the time that he indicted it, and also the place where he appointed it to be, might assure him of this. But whither wander not these Popish Bulls? whither wander they not astray? What King is not cited and summoned by a proud Minister and Servant of Kings, to come to bolster up Errors, Frauds, Deceits, and untruths, and to set forth this feigned General Council? For who will not think that Paul the Bishop of Rome goeth sooner about to make men believe that he pretendeth a General Council, than that he desireth one indeed? No, who can less desire it, than they that do despair of their Cause, except they be Iudges and give sentence themselves against their Adversaries? 
The King not bound to come at the Popes call.  We which very sore against our will at any time leave off the procurement of the Realm any common weal, need neither to come ourselves, nor yet to sand any Procurators thither, no nor yet to make our Excuse for either of both. For who can accuse us that we come not at his call, which hath no Authority to call us?  
But for a season let us( as a sort of Blindlings do) grant that he may call us, and that he hath Authority so to do; yet( we pray you) may not all men see, what availeth it to come to this Council, 
Who be they that have place in the Popes Council.  where ye shall have no place except ye be known both willing to oppress truth, and also ready to confirm and stablish Errors? Do not all men perceive as well as we, with what integrity, fidelity, and religion, these men go about to discuss matters in controversy, that take them in hand in so troublesome a time as this is? Is it not plain what fruit the Commonweal of Christendom may look for there, 
The place of the Council not indiffer●nt.  whereas Mantua is chosen the place to keep his Council in? Is there any Prince not being of Italy, yea is there any of Italy, Prince or other dissenting from the Pope, that dareth come to this Assembly and to this place? If there come none that dare speak for trodden truth, none that will venture his life, is it marvel if the Bishop of Rome being judge, 
No reason that the Pope should be Judge in his own cause.  no man repining, no man gainsaying, the Defenders of the Papacy obtain that Popish Authority, now quailling and almost fallen, to be set up again.  
Is this the way to help things afflict? to redress troubled Religion? to lift up oppressed truth? Shall men this way know whether the Roman Bishops( which in very dead are, 
The Bishop of Rome in learning and life far under other Bishops.  if ye look upon either their Doctrine or Life, far under other Bishops) ought to be made like their Fellows, that is, to be Pastors in their own Diocese, and so to use no other power; or else whether they may make Laws, not onely unto other Bishops, but also to Kings and Emperours? O boldness, meet to be beaten down with force, and not not to be convinced with Arguments. Can either Paul that now Lordeth, or any of his, earnestly go about( if they alone, or at the least without any Adversary, be thus in a corner assembled together) to heal the Sicknesses, to take away the Errors, to pluck down the Abuses that now are crept into the Church, and there be bolstered up by such Councils as now is like to be at Mantua?  

Paul the Pope proleth for his own profit.  Is it very like that these, which prole for nothing but profit, will right gladly pull down all such things as their Forefathers made, onely for the increase of Money? Whereas their Forefathers, when their Honour, Power, and Primacy was called into question, would either in despite of Gods Law maintain their Dignity, or( to say better) their intolerable Pride? Is it like that these will not tread in their steps, and make naughty new Canons, whereby they may defend old evil Decrees? Howbeit, what need we to care either what they have done, or what they intend to do hereafter, 
England taketh her leave of the Pope for ever.  forasmuch as England hath taken her leave of Popish Crafts for ever, never to be deluded with them hereafter? Roman Bishops have nothing to do with English People; the one doth not traffic with the other, at least though they will have to do with us, yet we will none of their merchandise, none of their stuff, we will receive them of our council no more. 
England refuseth the Popes Merchandise.  We have sought our hurt, and bought our loss a great while too long. Surely their Decrees, either touching things set up or put down, shall have none other place with us than all Bishops Decrees have, that is, if we like them we admit them, if we do not we refuse them. But lest peradventure men shall think us to follow our senses too much, and that we moved by small or no just causes, forsake the Authority, Censures, Decrees, and Popish Counsels, we thought it best here to show our mind to the whole world. Wherefore we protest before God and all men, that we embrace, profess, and will ever so do, the right and holy Doctrine of Christ. All the Articles of his Faith, no jot omitted, be all so dear unto us, that we should much sooner stand in jeopardy of our Realm, than to see any point of Christs Religion in jeopardy with us. 
England goeth not from the unity of Faith although it goeth from the Pope.  We protest that we never went from the unity of his Faith, neither that we will depart an inch from it. No, we will much sooner lose our Lives, than any Article of our Belief shall decay in England. We, which in all this cause seek nothing but the glory of God, the profit and quietness of the World, 
The Faith of England catholic. England ready to sand to any General Council where truth may be advanced.  protest that we can suffer Deceivers no longer. We never refused to come to a General Council; no, we promise all our labour, study, and fidelity, to the setting up of trodden Truth and troubled Religion in their place again, and to do all that shall lye in us to finish such Controversies as have a great while too long vexed Christendom. Onely we will all Christian men be admonished, that we can suffer no longer that they be esteemed willing to take away Errors, which indeed by all the ways their Wits will serve them go about this alone, that no man under pain of Death may speak against any Error or Abuse.  
We would have a Council, we desire it, yea and crave nothing so oft of God as that we may have one. But yet we will that it be such as Christian men ought to have, that is, frank and free, where every man without fear may say his mind. We desire that it be an holy Council, 
What a true General Council ought to be.  where every man may go about to set up Godliness, and not apply all their study to oppressing of Truth. We will it be General, that is to say, kept at such time and in such place, that every man which seeketh the glory of God may be present, and there frankly utter his mind. For when it shall seem General, 
Conditions of a true General Council.  either when no man that dissenteth from the Bishop of Rome is compelled to be from it, or when they that be present are not letted by any just terror to say boldly what they truly think; for who would not gladly come to such a Council, except it be the Pope, his Cardinals, and Popish Rishops? On the other side, who is so foolish, whereas the chief point that is to be handled in this Council is the Popes own Cause, Power, and Primacy, to grant that the Pope should reign, should be judge, should be President of the Council? If he which indeed can never think himself able to defend his Cause before any other judge, 
The Pope would be Judge in his own cause.  be evermore made his own judge, and so Controversies not decided, but Errors set up, what can be devised in the Commonwealth of Christendom more hurtful to the truth than General Councils?  

The Pope hath no power to summon Councils.  And here to touch somewhat their impudent Arrogancy; By what Law, Power, or honest Title take they upon them to call Kings, to summon Princes to appear, where their Bulls command them? In time past all Councils were appointed by the Authority, Consent, and Commandment of the Emperour, Kings, and Princes; why now taketh the Bishop of Rome this upon him? Some will say, It is more likely that Bishops will more tender the cause of Religion, gladlier have Errors taken away, than Emperours, Kings, and Princes. The world hath good experience of them, and every man seeth how faithfully they have handled religious matters. Is there any man that doth not see how virtuously Paul now goeth about by this occasion to set up his Tyranny again? 
The Pope how he can watch his time.  Is it not like that he that chooseth such a time as this is to keep a Council, much intendeth the redress of things that now are amiss, that he seeketh the restoring of Religion, that now calleth a Council, the Emperour and the French King, two Princes of great power, so bent to Wars that neither they, nor any other Christian Prince can, in a manner do any thing but look for the end of this long War? Go too, go t●o, Bishop of Rome, occasion long wished for offereth her self unto you; take her, she openeth a Window for your Frauds to creep in at: call your Cardinals, your own Creatures, show them that this is a jolly time to deceive Princes in.  
O Fools! O wicked men! may we not justly so call you? Are ye not Fools, which being long suspected not onely of Princes, but of all Christian People in a manner, that in no case you could be brought to a General Council, plainly show the whole world, that by these your Conciliables, your Hutter-mutter in corners, you take away all hope of lawful catholic and General Council? Are you not wicked which so hate Truth, that except she be utterly banished ye will never cease to vex her? 
Truth may be pressed it canno● be oppressed.  The living God is alive, neither Truth his darling( he being alive) can be called to so great shane, contumely, and injury; or if it may be called to all these, yet can it come to none of them. Who is he that grievously lamenteth not men to be of such shameful boldness, 
The Pope Enemy to Christ.  to show apertly that they be Enemies unto Christ himself? On the other side, who will not be glad to see such men as foolish as they be wicked? The World is not now in a light suspicion, as it hath been hitherto, that you intend no reformation of Errors, but every man seeth before his eyes your deceits, your wicked minds, 
The Popes hatred against the truth.  your immortal hatred that ye bear against the Truth. Every man seeth how many miserable Tragedies your pretence of an unity and Concord hath brought into Christendom. They see your fair face of Peace hath served Sedition, and troubled almost all Christian Realms. 
The Pope troubler of all Christian Realms.  They see ye never oppugn Religion more, than when ye will seem most to defend it. They be sorry to see that great Wits a long season have spent their whole strength in defence of Deceits, Reason to put his whole power to the promoting of Pride and Vngodliness, virtues to serve Vices, Holiness to be slave to hypocrisy, Prudence to subtlety, Iustice to Tyranny. They be glad that Scripture now fighteth for itself, and not against itself. They be glad that God is not compelled to be against God, Christ against Christ. They be glad that subtlety hath done no more hurt to Religion in time past, than now Constancy doth do good to Truth. 
The Popes marks whereat he shooteth.  They see the Marks that ye have shot at in all your Councils past, to be Lucre, Money, Gains; they see you sought your Profit, yea though it were joined with the Slaughter of Truth. They see ye would ever that sooner injury should be done to the Gospel, than that your Authority, that is to say, arrogant impudence should in any point be diminished.  
And we pray you, 
The Popes craft in stealing a General Council.  what may Paul the Bishop of Rome seem now to go about, which seeing all Princes occupied in great affairs, would steal( as he calleth it) a General Council? What other thing, than hereby to have some excuse to refuse a General Council hereafter, when time and place much better for the handling of matters of Religion shall be given unto Princes of Christendom? He will think he may then do as Princes now do; he will think it lawful not to come then, because Princes now come not. We pray God that we ever brawl not one with another in Religion; and whereas dissension is amongst us, yet for our parts we do say, that we as much as men may, defend the better part, and be in the right way. We pray God that the world may enjoy peace and tranquillity, and that then we may have both time and place to settle Religion. For except first Princes agree, and so( War laid aside) seek peace, he loseth his labour that seeketh a General Council. If the Bishop of Rome may keep his Council while they thus be together, will not there be made many pretty Decrees? If they which would come if they had leisure be absent, and we which( though we safely might come) will not lose any part of our right, trow you in all our absence that the Bishop of Rome will not handle his Profit and Primacy well?  

The time and pl●●e presently picked of the Pope.  Paul, how can any of ours not refuse to come to Mantua, through so many perils, a City so far set from England, so nigh your Friends, Kinsmen, and Adherents? Is he not unworthy of Life, that where he may tarry at home, will pass through so many Ieopardies of Life? Can he which cometh to Cremona, a City not far from Mantua, be safe if he be taken not to be the Bishop of Romes Friend, 
What an heretic is among the Papists.  that is,( as the common sort of deceived people doth interpret) an heretic? And if there come to Mantua such a number as would furnish a General Council, may not Mantua seem too little to receive so many Guests? Put these two together, all the way from England to Mantua is full of just perils, and yet if ye escape all those, the very place where the Council is kept is more to be suspected than all the way. Do ye not know all Civil Laws to compel no man to come to any place, where he shall be in jeopardy of his Life all the way? We have no safe conduct to pass and return by the Dominions of other Princes. And if we had a safe conduct, yet should not we be charged with rashness, that where just terror might have dissuaded us from such a journey, 
The way to Mantua long and d●ngerous.  we committed ourselves to such perils? Surely he that( the time being as it is, things standing as they do) will go from England to Mantua, may be careless if he lack not wit; sure of his arrival or return from thence he cannot be. For who doth not know how oft the Bishops of Rome have played false parts with them that in such matters have trusted to their safe conduct? How oft have they caused by their perfidy such men to be slain, 
The falsehood of Popes no new thing.  as they have promised by their Faith before, that they should both come safe and go safe? These be no news, Popes to be false, Popes to keep no promise neither with God nor Man; Popes contrary to their oaths, to defile their cruel hands with honest mens blood. But we tarry too long in things that as well touch all men as us.  
We will( these now laid apart) turn our Oration unto such things, as privately touch both us King Henry the Eighth, and all Englishmen. Is it unknown to any man what mind Paul the Bishop of Rome beareth to us King Henry the Eighth, to us his Nobility, to us his Graces Bishops, and to us all his Graces Subjects, for the pulling down of his usurped Power and proud Primacy, for expelling of his usurped jurisdiction, and for delivering of our Realm from his grievous bondage and pollage? Who seeth not him even enflamed with hatred against us, 
The ●atred of the Pope against England.  and the flames to be much greater than he can now keep them in? He is an open Enemy, he dissembleth no longer, provoking all men by all the means that he can, to endamage us and our Country. These three years he hath been occupied in no one thing so much, as how he might stir up the Commons of England, and corrupting some with Money, some with Dignities. We let pass what Letters he hath written to Christian Princes; with how great fervent study he hath exhorted them to set upon us. The good Vicar of Christ by his doing sheweth how he understands the words of Christ; he thinketh he playeth Christ's part well, when he may say as Christ did, Non veni pacem mittere in terram, 
The Pope bringeth not peace but the sword to the earth, otherwise than Christ did.  said gladium; I come not to make peace in earth, but to sand swords about: and not such swords as Christ would his to be armed withall, but such as cruel Manquellers abuse in the slaughter of their Neighbours. We marvel little though they vexed other Princes oft, seeing they recompense our favour shewed to them with contumelies, our benefits with injuries.  
We will not rehearse here how many our Benefits bestowed upon Roman Bishops be lost; 
Benefits cast away upon the Pope.  God be with such ungrate carls, unworthy to be numbered amongst men; Certes such that a man may well doubt whether God or Man hath better-cause to hate them. But that we have learned to owe good will even to them that immortally hate us, what could we wish them so evil but they have deserved much worse? We wish them this hurt alone, that God sand them a better mind. God be thanked we have made all their seditious intents sooner to show their great malice towards us, than to do us much hurt; yea, they have well taught us evermore to take good heed to our Enemies. undoubtedly it were good going to Mantua, and to leave their Whelps among the Lambs of our Flock. When we be weary of our Wealth, we will even do then as they would have us now do. No, no, as long as we shall see his heart so good towards us, we trust upon his warning we shall well provide to withstand his cruel malice. No let him now spend his deceits, when they can hurt none but such as would deceive and are deceived.  
They have by sundry ways made us privy how much we be bound to them. It went nigh their hearts to see the judgement of July, of Clement the seventh, of Paul the third, nothing to be regarded with us. They be afraid if we should sustain no hurt, because we justly rejected their Primacy, that other Princes would begin to do likewise, 
The Popes Curses not seared in England.  and to shake from their shoulders the heavy burdens that they so long have born, against Scripture, all right and reason. They be sorry to see the way stopped, that now their Tyranny, Avarice, and Pride can have no passage into England, which was wont to walk, to triumph, to toss, to trouble all men. They can scarce suffer Privileges, that is to say, Licence to spoil our Citizens, given them by our Forefathers, and brought in by errorfull Custom, to be taken from them. They think it unlawful, that we require things lawful of them that will be under no Laws. They think we do them wrong because we will not suffer them to do us wrong any longer. They see their merchandise to be banished, 
The Popes Trumpery dispatched out of England.  to be forbidden; they see that we will buy no longer Chalk for Cheese. They see that they have lost a fair fleece, vengeable sorry that they can dispatch no more Pardons, Dispensations, tot-quots, with the rest of their baggage and trumpery. England is no more a Babe; there is no man here but now he knoweth that they do foolishly that give Gold for led, 
Gold given for led.  more weight of that than they receive of this; they pass not, though Peter and Pauls Faces be graved in the led to make Fools fain. No, we be sorry that they should abuse holy Saints Visages to the beguiling of the world.  
Surely, except God take away our right wits, not onely his Authority shall be driven out for ever, but his Name also shall be forgotten in England. 
God grant.  We will from henceforth ask council from him and his when we list to be deceived, when we covet to be in error, when we desire to offend God, Truth and Honesty. If a man may guess the whole work by the foundation, 
The Popes foundation to all deceits.  where Deceits beginneth the work, can any other than Deceits be builded upon this foundation? What can you look for in this Mantuan Council, other than the oppression of Truth and true Religion? If there be any thing well done, think as every man doth, Bishops of Rome to be accustomend to do a few things well, that many evil may the better be taken at their hands. 
The Pope doth a few things well, that many evils may the bet er proceed.  They when they list can yield some part of their right; they are content that some of their Decrees, some of their Errors and Abuses be reprehended, but they are never more to be feared than when they show themselves most gentle. For if they grant a few they ask many, if they leave a little they will be sure of a great deal. Scarce a man may know how to handle himself, that he take no hurt at their hands, yea when they bless him; which seldom do good but for an intent to do evil. Certainly, come who so will to these Shops of Deceits, to these Fairs of Frauds, 
The Pope ought to be called, and not to call.  we will lose no part of our right in coming at his call, that ought to be called and not to call. We will neither come at Mantua, nor sand thither for this matter, &c.  
And so the King proceeding in the said his Protestation declareth moreover, how the Pope after he had summoned his Council first to be kept at Mantua, 
The Pope again proregnes his Council.  the three and twentieth day of May, An. 1537, shortly after directed out another Bull to prorogate the same Council to the month of November, pretending for his excuse that the Duke of Mantua would not suffer him to keep any Council there, unless he maintained a number of warriors for defence of the Town. And therefore in his later Bull he prorogueth this Assembly, commanding patriarches, Archbishops, Bishos, abbots, and other of the Spiritualty, by the virtue of Obedience, and under pain of Cursing, to be present, but sheweth no place at all where he would be, nor whither they should come. And in very dead no great matter though no place were name; for as good a Council no where to be called, as where it could not be; and as well no place served him that intended no Council, as all places. And to say truth, much better no place to be name, than to name such as he purposed not to come to; for so should he break no promise which maketh none. And so going forward in his Oration, toward the later end he thus infereth by his words of Protestation, saying:  
No, 
Princes as they gave the Pope Primacy, so they take it from him again.  we will the Pope and his Adherents to understand that which we have oft said, and now say, and ever will say. He nor his hath no Authority nor jurisdiction in England; we give him no more than he hath, that is never a deal. That which he hath usurped against Gods Law, and extorteth by violence, we by good right take from him again. But he and his will say, we gave them a Primacy. We bear them well, we gave it you indeed; if you have Authority upon us as long as our Consent giveth it you, and you evermore will make your plea upon our Consent, then let it have even an end where it began; we consent no longer, your Authority must needs be gone. If we being deceived by false pretence of evil-alledged Scriptures, gave to you that ye ought to have refused, why may we not, our Error now perceived, and your Deceit espied, take it again? We Princes wrote ourselves to be inferior to Popes; as long as we thought so we obeied them as our superiors. Now we writ not as we did, and therefore they have no great cause to marvel, if we hereafter do not as we did; both the Laws Civil, and also the Laws of God, be on our side. For a Freeman born doth not lose his Liberty, no nor hurt the plea of his Liberty, though he writ himself a Bondman.  
Again, if they lean to Custom, 
Custom.  we sand them to S. Cyprian, which saith, That Custom, if Truth be not joined with it, is nothing but Erroris vetustas, that is, an old Error. Christ said, Ego sum via, veritas, & vita; I am the way, the truth, and the life: he never said, Ego sum consuetudo, I am the Custom. Wherefore seeing Custom serveth you on the one side, and Scripture us on the other, are ye able to match us? In how many places doth Christ monish you to seek no Primacy, to prefer yourselves before nobody, no to be obedient unto all Creatures? Your old Title Servus Servorum evil agreeth your new forged Dignity. 
The Popes Title and his Dignity agree not together.  But we will not tarry in matters so plain; we onely desire God, that Caesar, and other Christian Princes, would agree upon some holy Council, where truth may be tried, and Religion set up, which hath been hurt by nothing so sore, as by general not General Councils. Errors and Abuses grow too fast; Erudimini qui judicatis terram, Get you Learning you that judge the earth; and excogitate some Remedy for these so many Diseases of the sick Church. They that be wisest do despair of a General Council; 
Best that every Prince reform his own Realm, and tarry not for General Councils.  wherefore we think it now best that every Prince call a Council Provincial, and every Prince to redress his own Realm. We make all men privy what we think best to be done for the redress of Religion: if they like it, we doubt not but they will follow it, or some other better. Our trust is, that all Princes will so handle themselves in this behalf, that Princes may enjoy their own, and Priests of Rome content themselves with that they ought to have. Princes as we trust will no longer nourish Wolves Whelps, they will subscribe no more to Popish Pride, to the Papacy, &c.  
Favour our doings, O Christian Princes, your Honour and ancient Majesty is restored. Remember there is nothing peetaining so much to a Princes Honour, as to set forth Truth, and to help Religion. Take you heed that their Deceits work not more mischief than your virtue can do good, and everlasting War we would all Princes had with this Papacy. As for their Decrees, so harken to them, that if in this Mantuan Assembly things be well done ye take them, but not as authorised by them, but that Truth, and things that maintain Religion, are to be taken at all mens hands. And even as we will admit things well made, so if there be any thing determined in prejudice of Truth, for the maintenance of their evil grounded Primacy, or that may hurt the Authority of Kings, we protest unto the whole world, that we neither allow it, nor will at any time allow it.  
Ye have, Christian Readers, our mind concerning the General Council; we think you all see that Paul and his Cardinals, Bishops, abbots, Monks, Friers, with the rest of the Rabblement, do nothing less intend, than the Knowledge of Truth. Ye see this is no time meet, Mantua no place meet for a General Council; and though they were both meet, yet except some other call this Council, you see that we neither need to come nor to sand. You have heard how every Prince in his own Realm may quiet things amiss. If there be any of you that can show us a better way, we promise with all our hearty desire to do that that shall be thought best for the settling of Religion, and that we will leave our own Advices if any man show us better. Which mind of ours we most hearty pray God that gave it us, not onely to increase in us, but also to sand it unto all Christian Princes, all Christian prelates, and all Christian People.   

Injunctions given by King Henry VIII. to the Clergy of his Realm.  
IN the Name of God, Amen. In the Year of our Lord God 1536, and of the most Noble Reign of our Sovereign Lord Henry VIII. King of England and of France, Defender of the Faith, Lord of Ireland, and in the earth Supreme Head of the Church of England, the twenty eighth, &c.  
I Thomas cronwell Knight, Lord cronwell, keeper of the Privy Seal of our said Sovereign Lord the King, and Vicegerent to the same; for and concerning all his jurisdiction Ecclesiastical within this Realm, to the glory of Almighty God, to the Kings Highness Honour, the public weal of this Realm, and increase of virtue in the same, have appointed and assigned these Injunctions ensuing, to be kept and observed of the Dean, Parsons, Vicars, curates, and Stipendaries, resident or having Cure of Souls, or any other Spiritual Administration within this deanery, under the Pains hereafter limited and appointed.  
THE first is, that the Dean, Parsons, Vicars, and other having Cure of Souls any where within this deanery, shall faithfully keep and observe, and as far as in them may lye, shall cause to be kept and observed of all other, all and singular Laws and Statutes of this Realm, made for the abolishing and extirpation of the Bishop of Romes pretended and usurped Power and jurisdiction within this Realm, 
Confirmation of the Kings Supremacy.  and for the establishment and confirmation of the Kings Authority and jurisdiction within the same, as of the Supreme Head of the Church of England, and shall to the uttermost of their Wit, Knowledge, and Learning, purely, sincerely, and without any colour or dissimulation, declare, manifest, and open, by the space of one quarter of a year now next ensuing, once every Sunday, and after at the least twice every quarter of a year, in their Sermons and other Collations, that the Bishop of Romes usurped Power and jurisdiction, 
against the Popes Primacy.  having no establishment nor ground by the Law of God, was for most just causes taken away and abolished, and that therefore they own unto him no manner of Obedience or Subjection, and that the Kings Power is within his Dominion the highest Potentate and Power under God, to whom all men within the same Dominion, by Gods commandment owe most Loyalty and Obedience, afore and above all other Potentates in earth.  
Item, Whereas certain Articles were lately devised and put forth by the Kings Highness Authority, and condescended unto by the prelates and Clergy of this his Realm in Convocation,( whereof part were necessary to be holden and believed for our Salvation, and the other pa●t do concern and touch certain laudable Ceremonies, Rights, and usages of the Church, meet and convenient to be kept and used for a decent and politic order in the same) the said Dean, Parsons, Vicars, and other curates, shall so open and declare, in their Sermons and other Collations, the said Articles unto them that be under their Cure, that they may plainly know and discern which of them be necessary to be believed and observed for their Salvation, and which be not necessary, but onely do concern the decent and politic order of the said Church, according to such commandment and admonition as hath been given unto them heretofore by the Authority of the Kings Highness in that behalf.  

The Kings Articles to be red to the people.  Moreover, that they shall declare unto all such as be under their Cure, the Articles likewise devised, put forth, and authorised of late, for and concerning the abrogating of certain superstitious holidays, according to the effect and purport of the same Articles, and persuade their Parishioners to keep and observe the same inviolably, as things wholesome, provided, decreed, and established by the common Consent and public Authority, for the Commonweals commodity and profit of all this Realm.  

Images abolished.  Besides this, to the intent that all Superstition and hypocrisy crept into divers mens hearts may vanish away, they shall not set forth or extol any Images, relics, or Miracles, for any superstition or lucre, nor 'allure the people by any intreatments to Pilgrimages of any Saints, 
Pilg●i●●●●● forbidden▪  otherwise than is permitted in the Articles lately put forth by the Authority of the Kings Majesty, and condescended unto by the prelates and Clergy of this his Realm in Convocation, as though it were proper or peculiar to that Saint to give this Commodity or that; seeing all G●odness, Health, and Grace, ought to be both looked and asked for onely of God, as of the very Author of the same, and of none other, for without him it cannot be given; but they shall exhort as well their Parishioners as other Pilgrims, that they do rather apply themselves to the keeping of Gods Commandments, and the fulfilling of his works of Charity; persuading them that they shall please God more by the true exercise of their bodily Labour, travail, or Occupation, and providing for their Families, than if they went about to the said Pilgrimages; and it shall profit more their Souls health, if they do bestow that on the poor and needy, which they would have bestowed upon the said Images or relics.  
Also in the same their Sermons and other Collations, 
Prayers in the Mother Tongue.  the Parsons, Vicars, and other curates aforesaid, shall diligently admonish the Fathers and Mothers, Masters and Governours of Youth, being within their Cure, to teach or cause to be taught their Children and Servants, even from their Infancy, the Pater noster, the Articles of our Faith, and the Ten Commandments in their Mother Tongue, and the same so taught shall cause the said Youth oft to repeat and understand. And to the intent this may be the more easily done, the said curates shall in their Sermons deliberately and plainly recite of the said Pater noster, Articles, or Commandments, one Clause or Article one day, and another another day, till the whole be taught and learned by little and little, and shall deliver the same in writing, or show where printed Books containing the same be to be sold to them that can red, or will desire the same; and thereto that the said Fathers and Mothers, Masters and Governours, do bestow their Children and Servants, even from their Childhood, either to Learning or to some honest Exercise, Occupation, or Husbandry; exhorting, counseling, and by all the ways and means they may, as well in their said Sermons and Collations, as otherwise, the said Fathers, Mothers, Masters, and other Governours, being under their cure and charge, diligently to provide and foresee, 
For bringing up of Youth in some Art or Occupation.  that the said Youth be in no manner wise kept or brought up in idleness, lest at any time afterward they be driven, for lack of some Mystery or Occupation to live by, to fall to begging, stealing, or some other unthriftiness; forasmuch as we may daily see, through sloth and idleness divers valiant men fall, some to begging, some to theft and murder, which after brought to calamity and misery, impute a great part thereof to their Friends and Governours, which suffered them to be brought up so idly in their Youth; where if they had been brought up and educated in some good Literature, Occupation or Mystery, they should( being Rulers of their own Families) have profited as well themselves as divers other persons, to the great commodity and ornament of the Commonweal.  

Placing of good Vicars and curates.  Also that the said Parsons, Vicars, and other curates, shall diligently provide, that the Sacraments and Sacramentals be duly and reverently ministered in their Parishes. And if at any time it happen them, either in any of the cases expressed in the Statutes of this Realm, or of special Licence given by the Kings Majesty, to be absent from their benefice, they shall leave their Cure not to a rude and unlearned person, but to an honest, well learned, and expert Curat, that may teach the rude and unlearned of their Cure wholesome Doctrine, and reduce them to the right way, that they do not err; and always let them see, that neither they nor their Vicars do seek more their own profit, promotion, or advantage, than the profit of the Souls that they have under their Cure, or the glory of God.  

Every Parish to provide a Bible in English.  Item, that every person or Proprietary of any Parish Church within this Realm, shall on this side the Feast of S. Peter ad vincula next coming, provide a Book of the whole Bible both in Latin and also in English, and lay the same in the choir, for every man that will to look and red thereon, and shall discourage no man from the reading of any part of the Bible, either in Latin or English, but rather to comfort, exhort, and monish every man to red the same as the very Word of God, and the spiritual food of mans Soul, whereby they may the better know their Duties to God, to their Sovereign Lord the King, and their Neighbour; ever gently and charitably exhorting them, that using a sober and modest behaviour in the reading and inquisition of the true sense of the same, they do in no wise stiffly or eagerly contend or strive one with another about the same, but refer the declaration of those places that be in controversy, to the judgement of them that be better learned.  

Priests not to haunt Alehouses.  Also the said Dean, Parsons, Vicars, curates, and other Priests, shall in no wise at any unlawful time, nor for any other cause than for their honest necessity, haunt or resort to any Taverns or Alehouses, and after their Dinner and Supper they shall not give themselves to drinking or riot, spending their time idly by day or by night, at Tables or Cards playing, or any other unlawful Game; but at such times as they shall have such leisure, they shall red or hear somewhat of holy Scripture, or shall occupy themselves with some honest Exercise, and that they always do those things that appertain to good congruence and honesty, with profit of the Commonweal, having always in mind that they ought to excel all other in purity of life, and should be example to all other to live well and Christianly.  
Furthermore, because the goods of the Church are called the goods of the Poor, and in these days nothing is less seen than the Poor to be sustained with the same, all Parsons, Vicars, Prebendaries, and other beneficed men within this deanery, not being resident upon their benefice, which may dispend yearly twenty pounds or above, either within this deanery, or else where, shall distribute hereafter yearly amongst their poor Parishioners or other Inhabitants there, in the presence of the Churchwardens, or some other honest men of the Parish, the fortieth part of the Fruits and Revenues of their said benefice, lest they be worthily noted of Ingratitude, which reserving so many parts of themselves, cannot vouchsafe to impart the fortieth portion thereof amongst the poor people of that Parish that is so fruitful and profitable unto them.  
And to the intent that learned men may hereafter spring the more, for the executing of the said premises, every person, Vicar, Clerk, or beneficed man within this deanery, yearly to spend in benefice or other Promotions of the Church, an hundred pounds, shall give competent Exhibition to one Scholar; and for as many hundred pounds more as he may dispend, to so many Scholars more shall give like Exhibition in the university of Oxford or Cambridge, or some Grammar School; which after they have profited in good Learning, may be Partners of their Patrons Cure and Charge, as well in Preaching, as otherwise in the execution of their Offices, or may when ●●ed shall be otherwise profit the Commonwealth with their counsel and wisdom.  
Also that all Parsons, Vicars, and Clerks, having Churches, Chapels, or Mansions within this deanery, shall bestow yearly hereafter upon the same Mansions or Chancels of their Churches being in decay, the fifth part of those their benefice, till they shall be fully 〈◇〉, and the same so repaired they shall always 〈◇〉 and 〈◇〉 as good estate.  
All which and singular Inj●●●ng 〈◇〉 〈◇〉 be inv●●●●●●● observed of the said ●ea● Parso●s, 〈◇〉 curates. 〈◇〉 b●ndaries, and other Clerks, and beneficed man, 〈◇〉 pain of Suspension, and S●●●stration of the 〈◇〉 of their benefice, until they have done their 〈◇〉 ●●●●●●ing to these Injunction●.   
FINIS