But as to that that is affirmed in your letters, both of God's law, and man's, otherwise than is necessary and truth, let that be ascribed to the temerity and ignorance of your Counsellors, and your Holiness to be without all default save only for that you do not admit more discreet and learned men to be your Counsellors, and stop the mouths of them which liberally would speak the truth. This truly is your default, and verily a great fault, worthy to be alienated and abhorred of Christ's Vicar, in that you have dealt so variably, yea, rather so inconstantly and deceivably. Be ye not angry with my words and let it be lawful for me to speak the truth without displeasure; if your Holiness shall be displeased with that we do rehearse, impute no default in us, but in your own deeds, which deeds have so molested and troubled us wrongfully that we speak now unwillingly, and as enforced thereunto. Never was there any prince so handled by a Pope, as your Holiness hath intreated us. First when our cause was proponed to your Holiness, when it was explicated and declared afore the same; when certain doubts in it were resolved by your Counsellors, and all things discussed, it was required that answer might be made thereunto by the order of the Law. There was offered a commission, with a promise also that the same commission should not be revoked; and whatsoever sentence should be given, should straight without delay be confirmed. The judges were sent unto us, the promise was delivered to us, subscribed with your Holiness' hand; which avouched to confirm the sentence and not to revoke the Commission, nor grant anything else that might let the same; and finally to bring us in a greater hope, a certain Commission Decretal, defining the cause, was delivered to the Judges' hands. If your Holiness did grant us all these things justly, you did injustly revoke them; and if by good and truth the same was granted, they were not made frustrate or annihilate without fraud; so as if there were no deceit nor fraud in the revocation, then how wrongfully and subtly have been done those things that have been done! Whether will your Holiness say, that you might do those things that you have done, or that you might not do them? If you will say that you might do them, where then is the faith which becometh a friend, yea, and much more a Pope to have those things not being performed, which lawfully were promised? And if you will say that you might not do them, have we not then very just cause to mistrust those medicines and remedies with which in your letters you go about to heal our conscience, especially in that we may perceive and see those remedies to be prepared for us, not to relieve the sickness and disease of our mind, but for other means, pleasures and worldly respects? And as it should seem profitable that we should ever continue in hope or despair, so always the remedy is attempted; so that we being always a-healing, and never healed, should be sick still.