A04482:670
The true copies of the letters between the reverend father in God John Bishop…The true copies of the letters betwene the reuerend father in God Iohn Bisshop…
The true copies of the letters between the reverend father in God John Bishop of Sarum and D. Cole upon occasion of a sermon that the said Bishop preached before the Queens Majesty, and her most honourable Counsel. 1560. Set forth and allowed, according to the order appointed in the Queens Maiesties iniunctions. Cum gratia & privilegio Regiæ Maiestatis per septennium.The true copies of the letters betwene the reuerend father in God Iohn Bisshop of Sarum and D. Cole vpon occasion of a sermon that the said Bishop preached before the Quenes Maiestie, and hir most honorable Counsel. 1560. Set forthe and allowed, according to the order appointed in the Quenes Maiesties iniunctions. Cum gratia & priuilegio Regiæ Maiestatis per septennium.
London: printed by John Day, 1560
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thus he imagineth, only upon •is own guess. For there was never ⟨p. 108⟩any man y• so wrote before him. Nether was he able to show nor whence, nor where this custom […] began, nor how far it went abroad. But if any one man began it first, & so another, why did not y• Priests and Bishops then speak against it? Why did they suffer one singular man, only upon a singular phansy to break the general order, that was given by Christ, & observed by general consent through the hole church? fit it had ben staid at the first in one, it had never past afterward to so many. •f it be a wickedness as ye say, for one man of his own vain phansy to alter the general order of the whole church then ye see, even by Steven Gardiner's confession, that your general consent, whereunto ye lean so much. proceeded at the first only of wickedness: And being so, ye remember ⟨image 118⟩ye have a rule in your own law. Quae à principio malè inchoata fuit institutio, temporis tractu non conualescit, that is, the thing that was naught at the beginning, can not be made good by process of time.
Thus he imagineth, only vpon •is own gesse. For therwas neuer ⟨p. 108⟩anye man y• so wrote before hym. Nether was he able to shewe nor whence, nor where this custume 〈…〉 began, nor how farre it went abroad. But if any one man begā it first, & so another, why did not y• Priests and Bishops then speake against it? Why did they suffer one singular man, only vpō a singular phāsy to breake the general order, yt was geuen by Christ, & obserued by generall consent through the hole church? •fit it had bē staid at the first in one, it had neuer past afterward to so many. •f it be a wickednesse as ye say, for one man of his own vain phāsy to alter the general order of the whole church then ye see, euen by Steuen Gardiners confession, yt your generall cōsent, wherunto ye lene so much. proceded at the first only of wyckednes: And being so, ye remēber