WVHERE as not long sithens a boke came forthe in our and all oure counsailes names , whyche bothe conteyned many causes , why we refused the Councylle , than by the byshoppe of Romes vsurped power fyrste indycted atte Mantua , to be kepte the .xxiii. daye of May , after proroged to Nouembre , noo place appoynted where it shulde be kepte . And where as the same boke dothe sufficiently proue , that our cause coulde take no hurt , neyther with any thynge doone or decreed in suche a company of addicte men to one secte , nor in any other councill callyd by his vsurped power , we thynke it nothynge necessarie , so ofte to make newe protestations , as the byshoppe of Rome and his courtes by subtiltie & craft , do inuent ways to mock the worlde by newe pretensed general councilles . Yet not withstandynge bicause that some thynges haue nowe occured , eyther vpon occasion giuen vs , by chaunge of the place , or els through other considerations , whiche nowe beynge knowen to the worlde , maye doo moche good , we thought we shulde do , but euen as that loue enforseth vs , whiche we owe vnto Christis faythe and relygion , to adde this epistell : And yet we protest , that we neither put forth that boke , neyther yet we wold this epistle to be set afore it , that therby we shulde seme lesse to desyre a generall Councille , thanne any other prince or potentate , but rather more desirous of it , so it were free for all partes , and vniuersal . And further we desyre all good princis , potentatis , and people , to esteme and think that no prince wold more willyngly be present at suche a council than we , suche a one , we meane , as we speake of in our protestation , made concernynge the councill of Mantua . Truely as our forefathers inuented nothynge more holyer than generalle Councilles , vsed as they ought to be , so there is almoste noothing , that way do more hurt to the Chrystian common welthe , to the faith , to our religion , than general councils , if they be abused to lukes , to gaynes , to the establyshement of errours . They be called generall , & euen by theyr name do admonysshe vs , that all Christen men , which do discent in any opinion , may in them openly , frankly , and without feare of punyshement or displeasure , say their mynde . For seing such thinges as are decreed in generall councils , touche egally all men that gyue assent thervnto , it is mete that euery man , maye boldely saye there , that he thynketh . And verylye we suppose , that it ought not to be callyd a generall councylle , where alonly those men are harde , whiche are determyned for euer , in all poyntes , to defende the popysshe parte , and to arme them selfe to fyght in the bysshoppe of Romes quarelle , though it were agaynste god and his scriptures . It is no generall Councill , neyther it oughte to be callyd generall , where the same menne be onely aduocates & aduersaries , the same accused and iuges . No it is against the lawe of nature , eyther that we shulde condescende to so vnresonable a lawe agaynste our selfes , eyther that we shulde suffre our selfes to be lefte without all defence , and beinge oppressed with greattest iniuries , to haue no refuge to succour ourselfes at . The bishop of Rome and his , be our great enmies , as we and all the worlde maye welle perceyue by his doinges . He desyreth nothynge more than our hurte , and the destruction of our realme : doo not we than violate the iudgement of nature , yf we gyue hym power and auctoritie to be our iudge ? His pretended honour fyrste gotten by superstition , after encreased by violence , and other wayes , as euylle as that : his power sette vppe by pretense of religion , in dede , bothe agaynst religion , and also contrary to the worde of god : his primacye , borne by the ignorancie of the worlde , nouryshed by the ambition of byshops of Rome , defended by places of Scripture , falsely vnderstande . These .iii. thynges we say , whiche are fallen with vs , and are like to fall in other realmes shortly , shall they not be establyshed agein , if he maye decyde our cause as hym lysteth ? If he maye at his pleasure oppresse a cause mooste rightuouse , and set vp his , moste againe truth ? Certaynely he is very blynde , that seeth not , what ende we maye loke for of our controuersies , if such our ennemye maye gyue the sentence . We desyre , if it were in anye wyse possible , a council , where some hope may be , that those thynges , shal be restored , whiche nowe being deprauate , are lyke , if they be not amended , to be the vtter ruine of christen religion . And as we do desyre suche a councyll , and thynke it mete , that all men in all theyr prayers , shulde craue and desyre it of god : euen soo we think it perteyneth vnto our offyce , to prouyde bothe that these popishe subtilties hurte none of our subiectes , and also to admonyshe other Christen princis , that the byshoppe of Rome maye not by theyr consent abuse the auctoritie of kinges , eyther to the extinguyshing of the true preaching of scripture ( that nowe beginneth to spring , to grow , and spred abrode , either to the troublyng of princis liberties , to the dimynishinge of kynges auctorities , and to the great blemysshe of theyr princely maiestie . We dout nothing but a reder not parciall , wyll soone approue suche thinges , as we write in the treatise folowynge , not soo moche for oure excuse , as that the worlde may perceyue bothe the sondrye deceytes , craftes , & subtilties of the papistes , and also , how moch we desyre , that controuersies in relygion maye ones be taken awaye . All that we said there of Mantua , maye here well be spoken of Vincence . They do almoste agree in all poyntes . Neyther it is lyke , that there woll be any more at this Concille at Vincence , than were the last yere at Mantua . Trewelye he is worthy to be deceyued , that beynge twyse mocked , woll not beware the thyrde tyme . If any this laste yere made forthe towarde Mantua , and beinge halfe on theyr waye , thanne perceyued , that they hadde taken vppon them that iourney in vaine , we do not thynke them so foolyshe , that they woll hereafter ryde farre oute of towne to be mocked . The tyme also , and the state of thynges is suche , that matters of Religyon maye rather nowe be broughte farther in trouble , as other thynges are , than be commodiousely intreated of , and decyded . For where as in maner the hole worlde is after such sorte troublyd with warres , so incombred with the greatte preparacyons that the Turke maketh , can there be any manne so agaynste the setlynge of relygyon , that he wolle thynke this tyme mete for a general Councill ? vndoubtedly it is mete that such controuersies , as we haue with the byshoppe of Rome , be taken as they are , that is much greatter , than that they maye eyther be discussed in this soo troublesome a tyme , or elles be commytted vnto proctours , without oure greate ieoperdie , all be it the tyme were neuer so quiete . What other prynces wyl do , we can not tell , but we wyl neither leaue our realme at this tyme , neyther we wyl truste any proctour with our cause , wherin the holle stay and welthe of our realme standeth , but rather we wyll be atte the handlynge therof our selfe . For except both an other iudge be agreed vpon for those matters , and also a place more commodiouse be prouided , for the debating of our causes , all be it all other thynges were as we wolde haue theym , yet maye we laufully refuse to come or sende any to this pretended Councyl . We wol in noo case make hym our arbyter , whiche not many yeres paste , oure cause not hard , gaue sentence ageinst vs . We woll that suche doctrine , as we , followyng the scripture , do professe , ritely to be examinid , discussid , and to be brought to scripture , as to the onely touche stoone of true lernynge . We wyll not suffre them to be abolysshed , ere euer they be dyscussed , ne to be oppressid , before they be knowen : moche lesse we wyl suffre them to be troden downe beinge so clerely trewe . No , as there is no iote in scripture , but we wolle defende it , thoughe it were with ieoperdie of oure lyfe , and perylle of this our Realme : soo is there noo thynge , that doth oppresse this doctrine , or obscure it , but we woll be at continualle warre therwith . As we haue abrogated all olde popishe traditions in this our realme , whiche eyther dyd helpe his tyrannye , or increase his pride : so if the grace of God forsake vs not , we will wel foresee , that no newe naughty traditions be made with our consente , to bynde vs or our realme . If men wyll not be wyllyngly blinde , they shall easily see euen by a due and euident profe in reson , though grace dothe not yet by the worde of Christ enter into them , howe small th auctoritie of the byshop of Rome is , by the laufull denyall of the Duke of Mantua for the place . For yf the bysshoppe of Rome dydde ernestly intende to kepe a councyll at Mantua , and hath power by the lawe of God , to calle princis to what place hym lyketh : why hathe he not also auctoritie , to chose what place hym lysteth ? The Bysshop chose Mantua , the Duke kepte hym out of it . If Paule the byshoppe of Romes auctoritie be so great , as he pretendeth , why coulde not he compel Federicus , Duke of Mantua , that the Councylle myghte be kept there ? The duke wolde not suffre it . No , he forbadde hym his towne . Howe chaunceth it , that here excommunicacyons flye not not abroode ? Why dothe he not punysshe this Duke ? Why is his power , that was wonte to be more than fulle , here emptie ? wonte to be more than all , here nothynge ? Dothe he not call men in vayne to a Councylle , yf they that comme at his callynge , be excluded the place , to the whiche he callethe theym ? Maye not Kynges iustely refuse to come at his call , whan the Duke of Mantua may denye him the place , that he choseth ? If other prynces order hym as the Duke of Mantua hathe doone , what place shall be lefte hym , where he maye kepe his generall Councill ? Again . If Prynces haue gyuen hym this auctoritie , to calle a Councille , is hit not necessarye , that they gyue hym also , all those thynges , withoute the whiche he canne not exercyse that his power ? Shall he call men , and woll ye let hym fynde no place to calle them vnto ? Truely he is not wonte to appoynte one of his owne Cyties , a place to keepe the council in . No , the good man is so faythefull and frendely towarde other , that seldome he desyreth princes to be his gestis . And admitte he shulde calle vs to one of his cityes , shulde we safely walke within the walles of such our enmies towne ? were if mete for vs there to dyscusse controuersyes of Relygyon , or to kepe vs out of our ennemyes trappes ? meete to studye for the defence of suche doctrine as we professe , or rather howe we myghte in suche a thronge of perylles be in sauegarde of oure lyfe ? Well , in this one acte the byshoppe of Rome hath declared , that he hath none auctorytye vppon places in other mennes domynyons , and therfore yf he promyse a Councille in any of those , he promyseth that that is in other man to perfourme , and so may he deceyue vs agayne . Nowe if he calle vs to one of his owne townes , we be afrayde to be at suche an hostes table . we saye , better to ryse a hungred , then to goo thense with oure bellyes fulle . But they saye , the place is founde , we neede noo more seke where the Councill shall be kepte . As who saythe , that , that chaunced at Mantua , maye not also chaunce at Vyncence . And as thoughe it were very lyke , that the Venecians , menne of suche wysedome , shoulde not bothe foresee , and feare also that , that the wyse Duke of Mantua semed to feare . Certes , whanne we thynke vppon the state , that the Venecians be in nowe , hit seemeth noo verye lykely thynge , that they woll eyther leaue Vincence , theyr Cytye , to so many nations , withoute some great garrison of souldyers , or elles that they beinge elles where , so sore charged allredy , wyll nowe norysshe an armye there . And if they wolde , dothe not Paulus hym selfe graunt , that it shulde be an euyll presydent , and an euyll exaumple , to haue an armed Councille ? How so euer it shal be , we moste hartely desyre you , that ye woll vouchesafe , to rede those thinges , that we wrote this last yere touchynge the Mantuan Councille . For we nothynge doubte , but you , of youre equytye , wyll stande on our syde agaynste theyr subtyltye and fraudes , and iudge ( except we be deceyued ) that we in this busynesse , neyther gaue so moche to oure affectyons , neyther withoute greate and mooste iuste causes , refused theyr Councilles , theyr Censures , and Decrees . Whyther these our wrytynges please all menne , or noo , we thynke , we oughte not to passe moche . No , if that , that indifferentely is wrytten of vs , may please indifferente reders , our desyre is accomplysshed . The false and mystakyng of thynges , by men parcyall , shall moue vs nothynge , or elles very lytell . If we haue said aughte agaynste the deceytes of the Bysshop of Rome , that maye seme spoken to sharpely , We praye you , impute it to the hatredde we bare vnto vyces , and not to any euyll wyll that we bare hym . Noo , that he , and all his , maye perceyue , that we are rather at stryfe with his vyces , than with hym , and his : oure prayer is , bothe that it maye please god , at the laste to open their eyes , to make softe theyr harde hartes , and that they ones maye with vs ( theyr owne glorye set aparte ) study to set forth the euerlastynge glorye , of the euerlastynge God .

¶ Thus myghtye Emperoure Fare ye moste hartely well , and ye Christen Prynces , the pylors and staye of Christendome , Fare ye hartely well . Also all ye , what people so euer ye are , whiche doo desyre , that the Gospel and glory of Christ may florysshe , Fare ye hartely well .