Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	church_n	good_a	1,528	5	3.4283	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B21152	The increase of popery in England, since the reformation made by King Henry VIII shewing the great encouragement that priests, Jesuits, and other promoter of that bloudy religion have had from persons of power and authority, the discouragements and notorious hardships, even to silencing, and banishment from cities and corporations, that have been the portion of many able and faithful Protestant ministers, that have eminently opposed it : with an essay towards what may possibly befall the Churches of Christ from the hellish contrivances and damnable plots of Romish emissaries : with a faithful extract out of the most authentick records of the most memorable things referring to the reformation, viz. Henry VIII, his reasons given in his proclamation for taking away the Popes usurped power, his protestation against the pope, his injunctions to his clergy, Bishop St[e]phen Gardener's oath or protestation, and his reasons against the Popessupremacy in England and the publick agreement of the whole clergy of England, as confirmed and ratified in the book called the Bishops book, published in the year 1534 / by .. William Dell ...	Darrell, William, 1651-1721.	1681 (1681)	Wing D923	53,277	58

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 Ministeries 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 1 Reg. 22. For so commanded the Man of God neither did the Priests nor Levites omit any thing of all that he had commanded c. Besides this he alledgeth also the example of King Ezechias 2 Paralyp 28. He alledgeth moreover the example and fact of Justinian which made Laws touching the Faith Bishops Clerks Hereticks and such other Aaron saith he obeyed 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 preheminence 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 shewing 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 same English Subjects should not be subject to the same Head likewise in this respect because they are Christians that is to say 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 Superiour Powers And herewithall he inferreth a principle of the Law A Rule of the Law Divers Iurisdictions saith he proceeding from one person do not marry nor hinder themselves but rather do confirm and fortifie 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 preheminency 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 in prosecuting the Argument of Peters Confession he argueth thus and saith Argument The Prerogative was given to him which confessed Flesh and Bloud in Peter did not confess Christ Ergo the Prerogative was not given to the Flesh and Bloud of Pet●r that as flesh and bloud did not reveal to Peter that Confession so neither was that Prerogative given to the flesh and bloud 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 read 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 Pr●matus or Primacy what it signifieth if it be taken for the first nomination 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 Impery upon his Brethren for so were they not his Brethren but his Subjects Primus Primatus i. Primacy meaneth as much as the first standing in Vocation and is the name of Vertue 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 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 forein 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 Pontifiei 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 forein 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 syncerely and with my very heart onely to your Royal Majesty as to my Supreme Prince I profess the Papacy of Rome not to be ordained of God by holy Scripture Stephen Gardener abrenounceth the Pope 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 Iurisdiction or is to be restored to any Iurisdiction hereafter Furthermore that the said Bishop of Rome now being or any that shall succ●ed him hereafter in the said See is not to be called Pope nor Supreme Bishop or Vniversal 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 Iurisdiction 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 Suit 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 Defendent 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 whatsoeuer 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 send 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 send 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 my self 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 my self and of my Bishoprick with my proper hand and thereto also have put to my Seal in perpetual and undoubted testimony of the premisses Given the tenth day of February Anno 1534 and of our Sovereign Lord King Henry the eight 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 inferreth how earnestly and pithily he disputeth on the Kings side against the Vsurped 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 alledging 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 preheminence to the Sword of the Prince alledging for this the

to be denied for first he confessed first he taught the Iews 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 Vniversity of Paris is nominate for the first and chief of other Vniversities shall therefore the French King and all other Princes in their publick Administration wherein they are set of God become Subjects and Vnderlings to that Vniversity 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 summ of his mind in this effect first denying that the Bishop of Rome had ever any such extern Iurisdiction assigned to him absolutely from God to reign over Kings and Princes for the probation whereof he hath alledged sufficiently as he saith the examples and doings of Christ himself which ought to be to 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 bloud of Peter but the marvellous testimony of his Confession all this maketh nothing for the Popes purpose Likewise as concerning the Local Succession of Peter 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 Vltimum Vale. And thus Stephen Winchester taking his leave and bidding the Pope farewell endeth with a friendly Exhortation willing him to be wise and circumspect 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 fame 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 Vniversity 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 forein 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 imploy therein our whole endeavour and study whereby we might tender and publish to the world what our reason and censure is touching the premisses For therefore we suppose that Vniversities were first provided and instituted of Princes to the end that doth 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 accustomed manner resorting and conferring together upon the Question aforesaid and studiously debating and deliberating with our selves 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 Batchelors 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 certifie 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 throughly 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 conjoyning together in one Opinion have with our selves thus decreed to answer unto the Question aforesaid and in these writings thus resolutely do answer in the name of the whole Vniversity 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 Iurisdiction 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 publick and general

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 th●● 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 th●●● Forefathers made onely for the increase of Money Wh●●● as their Forefathers when their Honour Power an●●macy was called into question would either in despigh●●f 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 traffick 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 shew 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 Catholick England ready to send 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 lie 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 Conditions of a true General Council For when 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 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 Iudge should be President of the Council If he which indeed can never think himself able to defend his Cause before any other Iudge The Pope would be Judge in his own cause be evermore made his own Iudge 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 vertuously 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 wish'd 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 shew them that this is a jolly time to deceive Princes in O

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 sed gladium I come not to make peace in earth but to send 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 vex'd other Princes oft seeing they recompence 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 Carles 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 send them a better mind God be thanked we have made all their seditious intents sooner to shew 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 Vndoubtedly 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 judgment 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 feared in England and to shake from their shoulders the heavy burthens 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 Merchandize to be banished The Popes Trumpery dispa●●ned 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 Totquots 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 Lead Gold given for Lead more weight of that than they receive of this they pass not though Peter and Pauls Faces be graven in the Lead 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 counsel 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 accustomed 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 shew 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 we will lose no part of our right in coming at his call The Pope ought to be called and not to call that ought to be called and not to call We will neither come at Mantua nor send 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 pro●●g●es his Council the three and twentieth day of May An. 1537 shortly after directed out another Bull to prorogate the same Council to the moneth 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 Warriours for defence of the Town And therefore in his later Bu●l he prorogueth this Assembly commanding Patriarchs Archbishops Bishos Abbats and other of the Spiritualty by the vertue 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 deed no great matter though no place were named 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