A PROTESTATION MADE FOR THE MOST MIGHty and most redoubted king of england. &c. and his hole counsel and clergy, wherein is declared, that neither his hyghenes, nor his prelates, neither any other prince, or prelate, is bound to come or send, to the pretended council, that paul bishop of Rome, first by a bul indicted at Mantua, a city in Italy,& now a late by an other bull, hath prorogued to a place, no man can tell where.   

A PROTESTATION.  
FOR AS much as it is well known, almost to the whole world, that we intend nothing so earnestly, as that the old honour and pristyne dignity, which scripture in time paste was in, and so now ought to be, may at the last, be fully restored to scripture again: We think it much appertaynynge unto our dueties, both to let no occasion slip, whereby religion might at the last be truly restaured, and also to withstand all engines, all assautes, made by the byshoppes of Rome, which never cease to trouble truth, and cumbre religion. amongs many, two things in especial, make us do that we do. first the fervent love that we bear unto truth. The second is, that we haue taken upon us, long sythens, the defence of religion. Certes, seing that the bishop of Rome, calleth learned men from all parties, conductyng them by great rewards, making as many of them Cardynalles, as he thinketh most meet and most redy to defend fraudis& vntrouthes, we could not but with much anxiety cast with ourselves, what so great appreparance of wittis should mean. As chance was, we guessed even as it followed. We haue ben so long acquainted with roman subtylties, and popysshe deceits, that we well and easily judged, the bishop of Rome to intend an assemble of his adherents and men sworn, to think all his lusts 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 chrysten princis could come, both the time that he indicted it,& also the place, where he appointed it to be, might assure him of this. But whither wandereth not these popysshe bulls, whether go they not astray? what king is not cited and summoned by a proud minister and seruant of kings, to come to bolster up errors, fraudes, deceits, and vntrouthes? and to set forth this feigned general council? For who will not think, that Paul, the bishop of Rome, gothe sooner about to make men believe, that he intendeth a general counsel, than that he desireth one in dede? No, who can less desire it, joanne they that do despair of their cause, except they be iudges, and give sentence themselves against their aduersaries? we, which very sore against our will, at any time leave of the procuremente of the realm and common weal, need neither to come ourselves, nor yet to sand our pro●●ratours 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 vs. But for a season let us, as a sort of blyndlinges do, grant, that he may call us, that he hath authority so to do, yet we pray you, may not all men see, what availeth it, to come to this council, where ye shall haue 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, fydelytie, 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 common weal of christendom may look for there, where as Mantua is chosen the ●lace to keep this council at? Is there any prince, not being of Italy, yea is there any of italy, prince, or other, dissentyng from the pope, that dareth come to this assemble, and to this place? If there come none, that dare speak for trodden trouth, none that will venture his life, is it marvel, if the bishop of Rome being judge, no man repynynge, no man ayensayinge, the defenders of the papacy obtain, that popish authority, now quaylyng and almost fallen, be set up again? Is this the way, to help things afflycte, to redress troubled religion, to lift up oppressed trouth? Shal men this way know, whether the roman byshops( which in very dede, ar, if ye look either vpon their doctrine, or life, far under other byshoppes) ought to be made like their fellows, that is, to be pastours, in their own dios.& so to use no further power, or elles, whether they may make laws, not only unto other byshoppes, but also to kings and emperours? O boldness, meet to be beaten down with force,& not to be conuynced with arguments. Can either paul, that now lordeth, or any of his, ernestely go about( if they alone, or at the leste without any adversary be thus in a corner assembled together) to hele 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? It is very like, that these, which proule for nothing but profit, woll right gladly pull down, all such things, as their forefathers made, onely for the increase of Money. Where as their forefathers, when their honour, power, primacye, was called into question, would either in spite of goddis law, mayntein their dignity, or to say better, their itollerable pride, is it like, that these will not tread in their steps,& make naughty new canons, whereby they may defend old evil decrees? Howe be it, what need we to care, either what they haue done, or what they intend to do hereafter, for as much as england hath taken her leave, of popisshe crafts for ever, never to be deluded with them hereafter. roman byshops haue nothing to do with english people, the one doth not trafycke with tother, at the leste, though they will haue to do with us, yet we wool none of their merchandise, none of their stuff. We woll retain them of our council no more. We haue sought our hurt, and bought our loss, a great while to long. Surely their decrees, either touching things set up, or put down, shall haue none other place with us, than all byshoppes decrees haue, that is, if we like them, we admit them, yf we do not, we refuse them. But lest peradventure men shal think us, to follow our sensis to much, and that we moved by small or no just causes, forsake thauctoritie, censures, decrees, and popish councils, we thought it beste here, to show our mind to the hole world.  
wherefore we protest before god, and all men, that we embrace, profess, and woll ever so do, the right and holy doctrine of Christ. All the articles of his faith, no iote omitted, be all so dere unto us, that we wolde much sooner stand in jeopardy of our realm, than to se any point of Christis religion in jeopardy with vs. We protest, that we never went from the unity of this faith, neither that we woll depart an inch from it. No, we woll much sooner lose our lives, than any article of our belief shall decay in england. We, which in al this cause, seek nothing but the glory of god, the profit and quietness of the world, 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 fydelitie, to the setting up of trodden trowth, and troubled religion in their place again, and to do all that shall lie in us, to finish such controversies, as haue, a great while to long, vexed chrystendome. Onely we woll all chrysten men be admonysshed, that we can suffer no longer, that they be esteemed willing to take away errors, which in dede, by all the ways their wits woll serve them, go about this alone, that no man, pain of death, may speak against any error or abuse.  
¶ We wolde haue a councelle, we desire it, ye and crave nothing so oft of god, as that we may haue one. But yet we woll, that it be such, as christen men ought to haue, that is, frank and free, where every man, without fear, may say his mind. We desire, that it be an holy council, where every man may go about to set up godliness,& not apply all their study to oppressinge of truth. We woll 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 joanne it shall seem general, 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, that they truly think. For who wolde not gladly come to such a council, except it be the pope, his Cardinalles, and popisshe byshoppes? On the other side, who is so foolish, where as the chief point, that is to be handled in this council, is the popes own cause, power& primacy, to grant, that the pope should reign, should be judge, should be president of this council? If he, which in dede, can never think himself able to defend his cause, before any other judge, be evermore made his own judge, and so controuerses not decided, but errors set up, what can be devised in the common wealth of christendom more hurtful to the truth, than general councils?  
¶ AND HERE to touch somewhat, their impudent arrogancye, by what law, power, or honest title, take they vpon them to call kings, to summon princis, to appear, where their bulls command them? In time paste, all councils were appoynted by thauctoritie, consent, and commandment of themperour, kings, and princis. why now taketh the bishop of Rome this upon him? Some woll say, it is more likely, that bishops woll more tender the cause of religion, gladlier haue errors taken away, than emperours, kings, or princis. The world hath good experience of thē, and every man seeth, how faithfully they haue handled religious matters. Is there any man, that doth not se, howe virtuously Paul, that now polleth, taketh occasion to set up his tyranny again? 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 warres, that neither they, nor any other christen prince, can in maner do any thing, but look for the end of this long war. Go to, go to bishop of Rome, occasion long wished for, offereth herself unto you, take her, she openethe a window for your fraudes to creep in at, call your car dynals, your own creatures, show them, this is a ioly time to deceive princes in. O fools, we call you fools against our wills. O wicked men, we call you wicked with all our heart. Are you not fools, which being long suspected, not onely of princis, but of all christen people in maner, that in no case you could be brought to a general coū cell, plainly show the whole world, that by these your conciliables, your hutter mutter in corners, you take away al hope of a lawful catholic and general council? Are you not wicked, which so hate trouth, that except she be utterly banished, ye will never cease to vere her? The living god is alive, neither trouth his darlynge, he being alive, can be called to so great shane, contumely, injury. I lie, it may well be called to all these, but yet it can come to none of them. Who is he, that grievously lamenteth not, men to be of such shameful boldness, to show apertely, that they be enemies unto christ himself? On tother side, who will not be glad, to see such men as foolish as they be wicked? The world, good bishop, is not now in a light suspicion, as it hath been, that you woll no reformation of errors, but every man seeth before his eyes, your deceits, your wicked minds, your immortal hatred that ye bear against the truth. every man seeth, howe many miserable tragedies, your pretence of an unity and concord, hath brought into christendom. They see, your faire face of peace hath served sedition,& troublid almost, al christen realms. They se, ye never oppugn religion more, than when ye woll seem most to defend it. They be sorry, to see, that great wits, a long season, haue spend their hole strength in defence of deceits: reason to put his hole power, to the promotynge of pride, and ungodliness: virtues to serve vices: holynes to be slave to hypocrisy: prudencye, to subtylitie, Iustice to tyranny. They be glad, that scripture now fighteth for itself,& not against itself. They be glad, that god is not compelled to be against god, christ against Christ. They be glad, that subtility hath done no more hurt to religion in time past, than now constancy doth good to truth. They se, the marks that ye haue shot at in all your councils paste, to be, Lucre, Money, gains. They se, you sought your profit, yea, though it were joined with the slaughter of truth. They se, ye wolde 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, what may paul, the bishop of Rome, seem now to go about, which seeing all princis occupied cupyed in great affairs, wolde steal, as he callith it a general council, what other thing than hereby to haue some excuse, to refuse a general council hereafter, when tune& place much better, for the handelynge of matters of religion, shall be given unto princis of christendom? He will think he may than do, as princis now do. He will think it lawful not to come than, because princis now come not? we pray god, that we ever brawl not one with an neither for religion, no nor that where we dissente as much as men may, we al say, we defend the better part, we be in the right way. We pray god, that the world may enjoy peace and tranquillitie, and that then we may haue both time and place to settle religion. For except first princis agree, and 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 wolde come, if they had leisure, be absent, and we, which though we safely might come, will not lose any parte of our ius, trow you, in all our absence, that the bishop of Rome, will not handle his profit& primacy well? paul, howe 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, kynsmen, and adherents? Is he not unworthy life, that where he may tarry at home, woll pass through so many ieoperdies 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, that is, as the common sort of deceiuid people doth interpretate, an heretic? And if there come to Mantua such a nombre, as wolde furnish a general coumsel, may not Mantua seem to little, to receive so many gestes? Put these two together, al 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, al cyuyle laws, to compel no man to come to any place, where he shall be in jeopardy of his life al the way? We haue no safe conduct to pass and return by the dominions of other princes. And yf we had a safe conduct, yet should not we be charged with rasshenes, that where just terror might haue dissuaded us from such a journey, 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 wit, sure of his arryualle, or return from thence, he can not be. For who doth not know, howe oft the byshops of Rome, haue played fals partes with them, that in such matters haue trusted to their safe conducts? Howe oft haue they caused, by their perfydie, such men to be slain, as they haue 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 noo promise, neither with god nor man: Popes, contrary to their oaths, to defile their cruel hands with honest mens blood. But we tarry to long in things, that as well touch all men, as vs. We woll, these now laid apart, turn our Oration into such things, as privately touch both us, king Henry the eight, and all english men. Is it unknown, to any man, what mind paul the bishop of Rome, beareth to us king Henry the .viii. to us his nobility, to us his gracis byshoppes, and to us all his gracis subjects, for the pullyng down of his usurped power, and proud primacy, for expelling of his usurped jurisdiction,& for delyuering of our realm from his grievous bondage and pollage? Who seeth not him even inflamed with hatred against us, and the flames to be much greater, than he can now keep them in? He is an open enemy, he dissembleth noo longer, provoking all men, by all the means the he can, to endamage us and our country. This three yeres he hath ben occupied in no one thing so much, as howe he might stir up the commens of england, now corruptynge some with money, some with dignities. We let pass, what letters he hath written, to christen princis, with howe great fervent study, he hath exhorted men to set vpon vs. The good vicar of christ, by his doing, sheweth, howe he understandeth the words of christ. He thinketh, he playeth Christis parte well, when he may say as christ did, Non veni pacē mittere in terram, said gladium, I come not to make peace in earth, but to send swords about: And not such swords, as christ wolde his to be armed withall, but such as cruel manquellers, abuse in the slaughter of their neighbours. We marvel little, though they vex other princis oft, seing they recompense our favour, shewed to them, with contumelyes, our benefits with injuries. We woll not rehearse here, how many our benefits, bestowed vpon roman byshoppes, be lost. God be with such vngrate carls, unworthy to be noumbred amongst men. Certes, such that a man may well doubt, whether god or man hath better cause to hate them, But the we haue learned to owe good will, even to them that immortally hate us, what could we wish them so euylle, but they haue deserved much worse? We wish them this hurt alone, that god send them a better mind. God be thanked, we haue made all their seditious ententes, sooner to show their great malice towards us, than to do us much hurt, yet they haue well taught us, evermore to take good hede, of our enemies. undoubtedly, it were good going to Mantua, and to leave their whelps amongs the lambs of our flock, when we be weary of our wealth, we will even do than, as they wolde haue us now do. No no, as long as we shall see his heart so good towards us, we trust vpon his warning, we shal well provide to withstand his cruel malice. No let him now spend his deceits, when they can hurt none but such as wolde deceive, and at deceived. They haue, by sundry ways, made us ivy, howe much we be bound to them. It went nigh their hartes, to see the judgement of july, of Clement the seventh, of paul the third, nothing to be regarded with vs. They be afraid, yf we should sustain no hurt, because we justly rejected their prymacy, that other princis wolde begin to do likewise, and to shase of their shoulders, the heavy burdens, that they so long haue born, against Scripture, all tight and reason. They be sorry, to se the way stopped, that now their tyranny avarice& pride, can haue noo passage into england, which was wont to walk, to triumph, to toss, to trouble all men. They can scase suffer privileges, that is to say licence to spoil our cytesins, given them by our forefathers, 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 woll not suffer them to do us wrong any longer. They see their merchandise to be banished, to be forbidden. They se, that we will bie no longer chalk for cheese. They see they haue lost a fair flese, vengiable soorye, that they can dispatch no more pardons, dispensations, tot, quottes, with the rest of their baggage and tromperie. england is no more a babe, there is no man here, but now he knoweth, that they do folysshely, that give gold for lead, more weight of that, than they receive of this. They pass not, though Peter and Poules faces, be grauē in the lead, to make fools fain. No we be soory, that they should abuse holy sayntes visages, to the begylynge of the world. Surely except god take away our right wits, not only his authority shall be drive out for ever, but his name also shortly shal be forgotten in england. We woll from henceforth, as ke counsel of him and his, when we lust to be deceived, when we covet to be in error, when we desire to offend god, trouth, and honesty. If a man may guess the hole work by the foundation, where deceits beginneth the work, can any other than deceits be builded vpon this foundation? What can you look for in this Mantuan council, other than thoppression of truth and true religion? If there be any thing well done, think as every man doth, byshoppes of Rome to be accustomend, to do a few things well, that many evil may the better be taken at their hands. They, when they lust, can yield somme parte of their right, they are content, that somme of their decrees, somme of their errors and abuses be reprehended: but they are never more to be feared, joanne when they show themself most gentle. For yf they grant a few, they are many: yf they leave a little, they coil be sure of a great deal. Scase a man may know, howe 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 fraudes, we woll lese no part of our right in coming at his call, that ought to be called, and not to call. We wool neither come at Mantua, nor send thither for this matter.  
¶ hitherto we haue reasoned the matter, as though the council should haue been kept at Mantua. now wool we speak somewhat of this last bull, that prorogeth the council until Nouembre, and appointeth it to be kept no where. Is it not like, that nothing shall be done amiss, in this council, if it be kept no where? As god help the pope and his, a matter well handled. We proroge the council, saith the pope, because the duke of Mantua, woll in no case suffer us to keep any there, except we maintain a noumbre of warryours for the defence of his town. Is not this a pretty, or to say as it is, a spite full mocking of all christen princes, to call them to a place, where, in dede, he that calleth other, can no● be suffered to come himself? Dot● not he esteem the Emperour, kings, princis, potctatis very light that woll so rasshely call they● from home, and thither, as they ◇ no wise can be permitted to come. If princis can be moved for any thing, we think, they must needs deeply stomach this so open a mock, this such a contumely. For yf they had set forth on their way, at the first bulls calling, and joanne should haue met by the way, this other bull, that driveth them home again, might they not haue thought their honour their majesty, to much despised, to greattely illuded?  
Can the popish people blame princis, that owe unto the bishop of Rome none obedience, which also may command the bishop to come, when and whither it shall please them. yea, can they blame pruicis, although they ought him obedience, if in time to come, they come not at his call, which he thus deceytfully and spitefully mockethe? we think, they wool venture no journey hereafter, where, in the mids of their way, they may se, he doth but trifle with them. They know now, that he mocketh, and that he meaneth no good faith. They may now se themselves deceived, that thought he intended to keep a council at Mantua, where he purposed to comme never adeale. For were they not more than than mad, that yf the bishop of Rome, should hire an army of men to lye in garrison about Mantua, wolde come thither, to dispute against his prymacy, to set him with other bishops, that now sitteth above all kings? words can not countreuayle weapons, reason is not hard, where soldiers are hired to rage. Thus all men se, that woll se, if an army were there, that no wise man wolde put his life in jeopardy, to come thither. On the other side, yf there be none army, that then councelle there can be none. so that always the pope and his, were sure, that there should be no general councelle. now let us add also this thing unto tother. If we, which dwell far from Mantua, had intended to haue beue there, should we not haue been at our journeys end, before this last bull came to us? should we not haue paid our great costs and charges, with a greater loss of our labour? The day was appoynted, the year of our lord. M. D. xxxvii. the .xxiii. day of may. This new bull cometh to us, in the later end of June, and to them, to whom it came soonest, it could not so soon come, but it might justly seem to come to late. But let other princis and prelates, if there be any, that prepared thytherwarde, chaufe with them, we feel no damage, which stirred no foot that way for this purpose. All men may well see, that he is but little sorry, no, that he nothing careth, for the Turkes inuadynge of christen princis dominions, which wolde princis to come now to council, when in dede they can scase, by all their study, industry, and wits, resist his cruel enterprises. now be it we woll not charge thē with it, all though we might better lay it to their charge, than they be able to put it away.  
¶ This last bull, proceeding wonderful popishely, prorogeth the holy assemble unto the month of Nouembre, until that time we are not looked for. Than he commandeth, specially patriarchs, archbishops, byshops, abbots, and other of the spiritualtie, by the virtue of obedience, and under pain of cursing, to be present. But where he will be, or to what place, we shall come, no man knoweth. No in very dede, he knoweth not as yet himself. And what maketh it matter, as good no where, as where it can not be: aswell no place serveth him, that intedeth no councelle, as all places: much better to name none, than to name such, as he purposeth not to come to. He breakethe noo promise, if he make none. To mock princis but ones, is a small fault in a pope. This we be assured of, either he woll appoint one, yf he appoint any, in some city of his own,( we call those his own, which his predecessors haue wrongfully extorted from other princes, and those, which he now keepeth, contrary to equity and justice) or elles he will call us to some other princis domimon. To the first no man that wise is, and dissenteth from his opinions, woll come. And if he call us, where he without an host can not be suffered to entre, shall not they be justly charged with folly, which ones deceived, woll be deceived again? Is he not like to deceive us, that promiseth more than he can perform? But we dispute to long in a thing, that pertaineth little to vs. For what place so ever he find, be it never so sure, we wool never come to any assemble at his call. No, we wool paul and his adherents understand that, that we oft haue said, and no we say, and ever woll say, He nor his hath none authority, no jurisdiction in england. We give him no more then he hath, that is never a deal. That which he hath usurped against goddis lawe, and extorted by violence, we by good right, take from him again. But he and his woll say, we gave them a Primacy. we here them well. We gave it you in deed. If you haue authority vpon us, as long as our consent giveth it you, and you ever more woll make your plea vpon our consent, than let it haue even an end, where it began, we consent no longer, your authority must needs be goone. If we being deceived by also pretence of evil alleged scriptures, gave to you that you ought to haue refused, why may we not, our error now perceived, your deceit espied, take it again? We princis wrote ourselves, to be inferiors to popes: as long as we thought so, we obeyed them as our superiors. now, we write not as we did, and therfore they haue noo great cause to marvel, if we hereafter do not as we did. both the laws cyuile, and also the laws of god, be on our side. For a free man born do the not lese his liberty, no nor hurt the plea of his liberty, though he writ himself a bonde man. again, yf they lean to custom, we send them to saint Cyprian, which saith, that custom, if truth be not joined with hit, is nothing, but erroris vetustas, that is, an old error. christ said, Ego su● uia ueritas& uita, I am the way trouth and life. He never said, Ego sum consuetudo, I am the custom. wherefore seeing custom serveth you on the one side, and scripture us, upon tother, are ye able to match us: In howe many places, doth Christ monish you to seek no primacy, to prefer yourself to no body, no, to be obedient unto all creatures. Your old title servus juramentum, evil agreeth with your new forged dignity. But we will not tarry in matters plain. We onely desire god, tha caesar, and other Christian princis will agree vpon some holy council where truth may be tried, and religion set up, which haue ben● hurt by nothing so fore, as by general not general councils. errors, abuses grow to fast. Erudi mini, erudimini qui iudicatis terram. get ●ou learning, you that iuge the earth,& excogitate some remedy, for these so many diseases of the sick church. They that be wyseste, do despair of a general council. wherefore we think it now beste, that every prince call a council provincial, and every prince to redress his own realm. We make all men priuey, what we think beste 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 princis woll so handel themself in this behalf, that princis may enjoy their own, and priestis of Rome content them selfis with that they ought to haue. Princis as we trust, woll no longer nourish wolves whelps. They woll subscribe no more to popisshe pride, to the papacy. &c.  
¶ favour our doings, O chrysten princes, your honour and ancient majesty is restored. remember, there is nothing perteynynge so much to a princis honour, as to set forth truth, and to help religion. Take you hede, that their deceit work not more mischief, than your virtue can do good. And everlasting war, we wolde all princis had with this papacye. As for their decrees, so hark to them, that yf in this Mantuan assemble, things be well done, ye take them, but not as authorized by them, but the trouth,& things that mayntein religion, are to be taken at all mens hands. And even as we woll admit things well made, so if there be any thing determined in prejudice of trouth, for maintenance of the evil grounded primacy, or that may hurt thauctoritie of kings, we protest unto the hole world, that we neither allow it, nor will at any time allow it.  
¶ YE HAVE CHRISTEN readers our mind, concerning the general council: we think you all see, that Paul, and his Cardinals, Byshops, abbots, monks, friars, with the rest of the rabblement, do nothing less intend, than the knowledge or search of trouth. Ye se this is no time meet, Mantua noo 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 send. You haue hard howe 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 hearty desire to do that, that shalbe thought beste for the setlyng of religion, and that we woll leave our own aduyses, yf any man show us better. which mind of ours, we most heartily pray god, that gave it us, not onely to increase in us, but also to send it unto all christen princis, all christen prelates, al christen people.  
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LONDINI IN aedibus THOMAE BERTHELETI REGII IMPRES.  
AN. M.D.XXXVII.  
cum PRIVILEGIO.