MILES CHRISTIANUS OR A just Apology of all necessary writings and writers, Specialie of them which by their laboured writings take pains to build up the Church of Christ in this age And in a public, and diffamatory Epistle lately set forth in Print, are unjustly depraved. 1. Tim. 5. 20. Them that sin rebuke openly, that the rest also may fear. Allowed by authority. LONDON Printed by john Wolf, and are to be sold at his shop, right over against the great South door of Paul's. 1590. To Miles Moss, Minister of the Word, and Bachelor of Divinity Miles Christianus wisheth more soundness of judgement, more substance of learning, with more wisdom and discretion in all his actions. YOu have published of late, Master Moss, a little Treatise entitled, A short Catechism, etc. you foresaw I doubt not, whither it should go, from what, into whose hands it would come, how many eyes would see, and how many ears hear it, and hear of the same: and therefore upon mature deliberation (for may I think otherwise?) you commended it (yet the work of other heads) and yourself withal (the corrector and abridger thereof) with many titles and notable words unto the present age, and posterity to ensue. Of which Book I have nothing, or very little, but of the Preface, or dedicatory Epistle of yours (which I would to God had never been written, or more Christianly, soberly, and advisedly penned) I have many things to say. Now that you may perceive my quarrel against you is just, not picked by me, but ministered by yourself, I have sette-downe all your words, without either adding unto, or taking from them any whit: and where you say well, you shall have the praise due for good deseries, but where you have slide from the truth, and broached unsound and noisome assertions, I have both laid them open, and confuted them also, for your own good, if admonished you will see your faults, and reform your judgement; and for the common benefit of our Church and Country, to whose service, I have dedicated myself and studies. And this have I done (as he knoweth to whom the very ground not of mine only, but of your writing also is known) not of any settled ill-will to yourself, to whom I wish all good, but through an utter detestation of your Paradoxes, which neither for me had been confuted in an open book, had not they by yourself to the great dishonour of God in a public writing, and vulgar tongue both in Town and Country, been dispersed. I am no adversary to your person, but to your opinions, which if you change, I am changed; if not, assure yourself to hear that you would not, when you will persist to hold that you should not maintain. Miles Moss. To the right Reverend Father in God, Edmond, by God's permission Bishop of Norwich. etc. There is no end of making many books, saith the Preacher. Eccle, 12. 1●. And he spoke the truth, whether we respect the varieties of matter and invention, whereof there was never measure in any age * Untrue. ●er man ●o age● had no writings at all. , or whether we respect the multitude of writings which have overflowed all the banks of modesty and discretion in this present age: The one I ascribe unto the variety of wits: The other to the iniquity of the time. Miles Christianus. THere is no end of making many books, said the Preacher: and he said truly: and his end in saying so was exceeding good, and neither to discourage men from writing, nor to estrange any godly man or woman from reading holy books. He was no adversary unto any good help unto godliness, whether it be writing or preaching, much or little: and his own practice, which uttered three thousand proverbs, and made a thousand and five songs, a 1. King. 4. 32. and divers books beside b The proverbs. Preacher. Canticles. , and the practice of the Prophets after him, and of the Apostles, Evangelists, and other holy men after them also do show both the good use, and great need men have of books in every age. But what is your end M. Moss in alleging this saying of the Preacher There is no end of making many books? I fear me you aim not at that mark which the Preacher did: you have another end than he had, and therefore your meaning is corrupt. Indeed the variety of matter and invention in all ages hath been wonderful: yet can you not say, and say truly, it was without measure, unless you condemn simply the variety of wits, and invention, which are the worthy gifts and graces of almighty God, bestowed upon man, nor that this variety of matter and invention hath been manifested in all ages by written books. For both the heathen people were a long time without the benefit of books, and the jews, and Church of God, till Moses days (which was many ages from the creation of the world) utterly void of all help of the written word. And say you not yourself within a few lines Contrariety. after, the writings of the ancients were few? If few, how were they without measure? And if beyond all measure, again how were they few? Last of all, interpreting the saying of the Preacher so as if he spoke only of this present age, and latter time wherein we live, you mistake him much. For albeit he foresaw the multitude of writings that were to come abroad in the latter days, yet, no doubt, he meant properly the writings which he saw were attempted in his days, or extant in the world afore his time, which neither can be said to overflow, or to have overflowed the banks of modesty and discretion, because there be multitudes of them: that is no sufficient cause, yea no cause at all. Of good things the more, yea the greater multitudes, the better, and there be multitudes of writings, which you dare not without impudency avouch to have overflowed the banks of modesty and discretion. And of such books it is not the iniquity, but the felicity of the latter time to have good store. Miles Moss. The Writings of the ancients were * Undue. few, but such as were an honour to themselves, and benefit to posterity. The writings of this time are many, but * Vn●e. such as disturb the Church; and foam out their founder's shame. Miles Christianus You writ your pleasure of all writers both ancient, and of this time: but untruly of each, unsoundly of all. And that you may palpably see and perceive both the truth of mine, and the falsehood of your words, I will before your eyes place some propositions pregnantly arising from your very speech. Miles Moss. The writings of the ancients were few. Miles Christianus. You do no sooner see this, but me thinks, the red colour cometh into your cheeks. Were the writings of the ancients but few? What ancients mean you that were but few? The Schoolmen and others, immediately afore our time, or the Fathers, and other writers afore them? Or the Apostles, Evangelists, prophets afore them? Or the Ancient Heathen, whether philosophers, orators, historiographers, or poets? If you mean the School men, and our immediate predecessors, read our country man Bale, only for English writers, 1 I. Bale de Scrip. Anglicis and he will confute you: If the Fathers of the Church, read Gennadius, 2 Gennadius de illust. viris S. Jerome, 3 Hieronimus de eccl. scrip. Tritenhemius 4 Tritenhemius de eccl. scrip. and they will confute you: If the prophets, Evangelists, and Apostles, consider their works, their persons, their preachings, compare the number of them which wrote, with them that preached and wrote not, and all of them with the learned men, and writers of our time, and you will say, all thing weighed, that both their examples are provocations, for all able men to write, and that neither the writers, nor writings were few: If the ancient philosophers, and such like, if you call into mind either the famous library of K. Ptolemy in Egypt replenished with seventy thousand volumes of writings 5 Dion. Carthu●. de vi● Ch●. l. 2. ar. 17. reg. ●. , or that other Library at Alexandria, wherein were contained four hundred thousand books, all at one time by a mischance of fire consumed f Paulus Orosius hist. l. 6. c. 15. Plutar. in Caesar. & in Dion. l. 4●. Bodinus meth. Prefat. , or the six thousand treatises which Diomedes wrote De re Grammatica (g) you will not say, I think, their books and writings were but few: If these you mean, or any of these, or any other Ancients besides these, both the common voice of all learned men, and the public writings of Gesner h Gesnerus Biblioth. , Simler i Simlerus. Biblioth. , and many more will say that Miles Moss is little seen in the writings of the Ancients, if he say the writings of the Ancients were but few. Miles Moss. The writings of the Ancients were an honour unto themselves, and a benefit unto posterity. Miles Christianus. This is untrue, if you mean generally all the Ancients, if some of them, it is also untrue in many respects, unless you understand by Ancients only the ancient Prophets, Evangelists, & Apostles, the very penners of the Canonical Scriptures. For the other Ancients for the most part either by all their doings, or by some things which they wrote, purchased small honour, or none at all unto themselves, and benefited no jot the posterity by their writings. Look into the writings of the ancient whether Schoolmen a Erasmus in sua Theol. ver● meth. , Heretics b D. August. de h●resious. Epiphan. de h●resious. 〈◊〉 de h●resious. 〈◊〉 de h●resious. , or Fathers, whereof none were free altogether from errors, and ill opinions c Ecclesiast. ●ist. singul●s centurij● praete● primam. c 4. and you shall find it true. Miles Moss. The writings of this time are many. Miles Christianus. This is another untruth being uttered, as it is, comparatively, and in respect of former days and times. I showed you afore of one man which of Grammar wrote six thousand books: Origen wrote as many a Tritenhem. ●. de ec. scrip. Acontius Stratagem. Satanae li. 6. , yea a thousand more b Acts and Monu. vol. 1. ●. 79. though of other matters, S. Augustine wrote so many books that Tritenhemius is of belief, that no man is able either to read them, or to come by them c Lib. de Ec. scrip. . I told you also of one library that had in it at one instant four hundredth thousand volumes of several writings. Can you name, I say not that man which of Grammar, but that man which of any matter within this age hath written & published seven thousand books, or so much of his own doing as no one man in his whole life is able to peruse? And where in England, yea in all Christendom will you find in one Library, I had almost said in all the public Libraries four hundred thousand books, as was in that one at Alexandria? And that at such a time as there were not so notable means by printing speedily to spread abroad and disperse the labours of men, as now in these days? And yet is it true that the writings of these days be many, and of the Ancients, few? Miles Moss. The writings of this time disturb the Church, and foam out their founder's shame. Miles Christianus. Had you not left-off quite to blush, you would have been ashamed ever thus to have written. These words they deserve not by writing to be confuted, they would publicly by authority be corrected. Do the writings of this time disturb the Church, & foam out their founder's shame? True it is in deed of those writers whereof both Cornel. Agrippa in his a Epist. ad I. Capel. , and M. Caluine in his b Prae●at. in Gal. transl. Bibliae a P. Rob. editam. in Ca●. Epist. f. 391. , & of our Country both M. Ascham in his time c In his Sc●ol master pag. 26 , and M. Rainoldes of later time d ●raefat. ad▪ Acad. Oxon▪ ●a fixa the▪ sibus suis. hath complained: true also of the writings of Martin Marprelate and such like, which all good men do abhor, they disturb the Church, and foam out their founder's shame. But will you argue thus, Some writings of this time disturb the Church, etc. therefore the writings of this time do disturb the Church, and foam out their founder's shame? Do you so malice, or detest some, that because of them which you like not, you will utterly condemn all, as did Herod all the Infants of two years old and under, because he hated Christ e Matth. 2, 16 ? Or rather think you in good earnest, that the writings of this time disturb the Church, and foam out their founder's shame? If you think as you writ, most wicked you of all men, that so do think: worse, that so dare write: If you think not so badly of the writings of this present time, as you do write, than dissembler you that writ otherwise then you think, and of all most foolish, that no better do consider what you do write? I thank God, Miles, I have received that sweetens and profit by the writings of this time, that I think it no small portion of happiness both of this time to have them, and of mine to hear and read them, and can not with patience endure to hear them so in public writing defaced. And therefore in the zeal and courage of a Christian Soldier I writ it, and write unto you, either revoke these words, and give a better testimony of them by whom both you, and the whole Church is the better, or assure yourself you will hear of this Heretical blasphemy, where and when you would not. Miles Moss. If the Heathen Philosopher lived, which inhibited his Scholars the first seven years from speaking: how sharply would he censure many hasty heads of our days, which take pen to write, before they know to speak, I say not learnedly as Scholars, or religiously as Christians, but sensibly as men of reason and understanding. Miles Christianus. These words be yet more moderately spoken than the former: howbeit not truly neither, unless you understand them of public writers. Now if any thing come abroad that is so far from being learnedly and christianly, that it is not sensibly done, the boldness of them is great that so dare write, but the negligence of them greater that should, and will not either restrain such works before they come abroad, or punish the authors for publishing their follies. And an heavy account are they to make which either diwlgate, or suffer any thing to come abroad unless it be both sensibly, Christianlie, and in some measure scholarly performed. I am a plain fellow, Miles, and get not my living by dissimulation, I tell you as I think, had some men done their parts this Pistol of yours had never come abroad. Miles Moss. The Apostles rule is quite forgotten, Be swift to hear, and slow to speak: and men are become like windy instruments, ready to speak as soon as they receive breath, though they give an harsh & uncertain sound: whereof it cometh to pass, that many read much, and learn little, because many that know little, have presumed to write much. Miles Christianus. The Apostles rule is quite forgotten, you say: but you have quite forgotten yourself in saying so. His rule is both known and practised of some, or else you condemn even all the Militant Church in this world: but of some, indeed, it is better known then practised, and of some so forgotten, as if it had never been known, the more is the pity. In these words you note three sorts of men, Speakers, Readers, and Writers: the first, that will speak before they have learned: the next, that read much, and learn little: the last, that know little, and yet presume to write much. Now had you as wisely, as you have roundly delivered your mind, your words had been to be accounted of, but seeing you so write of all three, as no man can tell against which, or what, or upon what ground you writ, blame me not though I do deem you none of the wisest Writers. And be yourself judge whether you were with or beside your wits when thus you wrote. And men are become like windy instruments, ready to speak as soon as they receive breath, though they give an harsh & uncertain sound. Whereof it comes to pass, that many read much, & learn little: because many that know little, have presumed to write much. All out of joint. The first sentence agreeing nothing with that going afore in your Epistle, in which you spoke wholly of writing, and in that of speaking: the next answering nothing unto the other, where you enter into the speech both of reading and writing, and utter nothing of speaking, and yet all so with Conjunctions either copulative or causal are linked together, as if they depended directly one thing upon an other, when they do nothing less. You are not to write against unsensible Writers, that writ so without sense and reason yourself. Howbeit, whatsoever your delivery be, your meaning is to point at the corruptions of Speakers, Readers, and Writers in this age. And surely, I commend you for your integrity in this respect that you will not so write against one, but you will also by the way speak of other faults. Yet two things I cannot but mislike in you, one is, that you delight so in Generalities, that what is the true sense and meaning of your words cannot be understood: which is surely a great fault in a Writer (a special grace of writing being perspicuity) the other is, that vainly, I will not say enviously, you speak of some things as faulty, when they are not so. But you shall see yourself. Miles Moss. Men will speak before they have learned. Miles Christianus. I take it by Speakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you mean Preachers, yet not all, but some who are become, you say, like windy instruments, ready to speak as soon as they receive breath, though they give an harsh and uncertain sound. Which, had you uttered plainly, as you do it as other things, covertly, you had spoken well, and with commendation, for there be such indeed, and they deserve to be touched, and sharply to be taken up. Against whom, as well as yourself, I could say much, but I spare them at this time in some respects. Many good men cry out of them. There is little difference between some of our Sermons, and the bare reading of ignorant Ministers, saith one a T. W. Upon certain verses Rom. 8 p. 11. . Such cry out for a learned ministery, themselves being unlearned, saith another b T. C. In his admon. to the people of Eng. 1. 47. . There be too too many, who to avoid the infamy of unpreaching Ministers, are bold beyond their strength to fly without wings, to the great dishonour of the name of God, offence of his people, and encouragement of the adversaries of his truth, saith a third c Sophronistes. . Nominatim aliquos referre possem, saith Melancthon d Ad Matt. Sideman▪ epist. . So say I, some such I could name: and I could name some, otherwise of name, who, not because they want learning, but for that they are too careless and negligent, handle the word but too unreverently. Such men, though they preach much, yet they profit little, nay, do great hurt by their example. The young Cocks learn of the old to crow. Miles Moss. Many read much and learn little. Miles Christianus. Them which read much, and learn little, blame not: For Learning, whether it be great or small, is no reproach. It is the greater praise I grant, to read much, and learn much: yet are they praiseworthy that learn any thing, though it be but little, by their reading. They which read much, and learn little, are to be praised, and pitied: praised, for their painful reading, pitied, because they read and profit no more. Yet are they not to be dismayed from reading, but to be encouraged thereunto, and withal, advised in their much reading, to use more diligence. If many that read much, learn little, I marvel how many which read little, can learn much: he can never be well learned, which is not well read. Blame them not which read much, but blame them who have no care to read. It is no fault to read much, but to read little or nothing, if we can and may read, is an heinous fault. I wots well, a man may be a good christian, though he can not, and therefore do not read. For, a Rom. 10. 17 Faith cometh by hearing ordinarily, and not by reading: yet can I not see without a miracle, how any man can prove a good divine, without good reading. The same Spirit that saith b ●. Tim. 4. 2 Preach the word, be instant in season & out of season: the same doth say, c 1. Tim. 4. 13 Give attendance to reading, that is, read much. They do well then that read much, but they which can and may, and aught, and yet will not read, and read much, offend the Lord. God in his righteous judgement giveth those men up many times to follow the fancies of their frantic brain, because they like better of their own idle speculations, then to be conversant in the writings of holy men. Never look that our Church shall be free from these hostile dissensions, till either many that preach much, do read more, or they of the ministery which read much, be the Preachers. Miles Moss. Many that read little presume to write much. Miles Christianus. It is of Writers as of Speakers many times, the more ignorant, the more impudent. The emptiest vessels make the loudest sound: and the Parrot will prate when the Nightingale will not sing. Those men that will either speak or write before their time, I mislike and condemn so much as yourself. Of idle we have but too much, but of learned and godly writings, we have but too few, and can never have too much. It were a golden world, if men would do that good unto the Church and Common weal which they are bound. The world is not of gold now, but of earth. Seeing the best learned in these days take not the most pains: and good men, though of inferior gifts, do their best endeavours to do good, be thankful unto these, by whom you do or may reap commodity, but blame those for not doing their parts. He is a fool that will no silver because he can get no gold: & they are no wise men that despice the mean graces of God, (if any grace of God be mean) seeing they can have no use of the best men's gifts, or more truly of the more notable gifts in worse men. For I count him the best man, not which hath the most and best gifts, but which employeth his talents to the greatest advantage of his Master. And take heed how you despice any wisdom and knowledge offered you from the Lord, by a man whose learning is but little, & his writing much, or because a man knoweth little, and yet writeth much, except you can show that his knowledge or writing is not sincere. Lest by the judgement of the Almighty (who even so punisheth commonly as we do offend) it come to pass, that you be despiced yourself, seeing other men of greater learning, and more gifts, are either silent, or more sparing of there speech then yourself. Which that you may avoid, make more precious account of them which writ much, though they know little, their little knowledge for substance being the knowledge of God's Church, and their manifold writings consonant unto the holy Scriptures. Miles Moss. And yet as the Grecians entitled their writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if Plinius secundus ad diwm Vespasianum. when a man took their books in his hand, he tasted an honey Combe with his lips: so these men omit no titles for their books, which may express either the excellency of the matter, or the conceited wit of the author. But Prou. 25. 4. a man that boasteth of false liberality is like clouds, and wind without rain, saith Solomon. Miles Christianus. And is it a fault in your opinion to give apt Inscriptions unto excellent matter? or to give witty titles unto ingenious writings? you are sharp sighted, and very self conceited, if you can see more than all wise men can, but very singular in condemning that which all wise men do commend. A good part of the piety of the ancient patriarchs appeared in the good titles which they appropriated unto their children▪ Writings are the fruit of men's industry, as children be of the body. Blame not the parent if he give his child a good name in whom he knoweth nothing but well. If ever the wit of our first parent Adam, appeared excellent, it was when he ascribed to every creature a proper name manifesting the disposition thereof a ●. Chrysostome in Gen. h●il. 14. . They are not vain which imitate his wisdom, but unwise are they that follow not his steps. But happily you dislike not them which give apt titles unto good matter, but which adorn ill matter with good titles. If such you mean, then know you that you are not the first, nor alone in so doing. For many mislike them so well as yourself. The Arrians, and their imitators the Papists, are not more infamous in the Church, for terming themselves catholics, and yet be not so, nor they more odious before God, which say they are jews, and be not b Revel. ●. 9, , than they are condemned both of God, and his Church which attribute good titles, unto bad matter. It is not the fault of books only, but of many men too, whose credit were nothing, were they not fronted with titles: Which being taken away, they are as bad as the worst men. And as many chains are but of copper within, though they be gilded without: so many beautified with glorious titles, are quite destitute of the riches of true wisdom and holiness, Paul's without, saul's within, like this your Epistle carrying a show of substance and sincerity, and yet is very Moss. Miles Moss. Augustine * Untrue. Augustine did not, but the Pagans did observe so much. De consens● evan lib. 1. cap. 7. observed that our Saviour Christ preached much, but wrote nothing. Many * Untrue. There be v●i rye few. that have the room of Christ at this day, are given to write * Untrue. They writ● but little. 1. Cor. 1. 17. much, though they * Vntr●. preach little. And yet as Paul said, He was not sent to baptize but to preach, though both were necessary duties of his calling, so must it be said of Paul's successors, preach they much in season, and out of season, writ they need not, but as opportunity is offered, and occasion doth serve. Miles Christianus. You prosecute poor writers very hardly. Yet are they not charged with any thing erroneous, or otherwise offensive, ●hy them published. That which hitherto you misliked is their very writing, and their writing much, and brandishing their writings with excellent and witty inscriptions. Whereby you have showed your young head, but no learning at all. You have yet more to say for the dissuading men from writing, which I will particularly discuss that you may see the iniquity, or more truly the iniustnes of your complaint. Of S. Augustine, which was the most mighty hammer to break the brains of heretics into peeccs, in S. Bernard's a Super C● tica ser. 80. , for his sound judgement in religion the Prince of all ancient Divines, whether Greeke or Latin, in M. Bezaes' judgement b In ●. c. epist. Pauli ad Rom. which expounded the scriptures, no man so profoundly, which taught Christian behaviour, no man so profitably which defended the Catholic faith, no man more zealously c Tritenh●. l. de ●c scrip. , of this S. Augustine, I say you writ too abjectly, when you say, Augustine observed, as ●f he were but Moss. But I marvel not you write no more reverendly of him, which is but one, (though a notable star in the Church) seeing you eclipse the glory of all writings and writers in this your Epistle. Your citing of S. Augustine showeth plainly how well you read, ●f ever you read S. Augustine. He writeth indeed in that place by you quoted how Christ he preached, but wrote nothing, yet mark the place well, and you shall find, how it is no observation of his, but an objection of Pagans, who to discredit the writings of the Evangelists and Apostles (as you do the writings of good men,) objected, even as you do now, Christ he preached, but wrote nothing, which S. Augustine doth answer. Miles Moss. Christ preached much, but wrote nothing, Miles Christianus. Christ he preached much, it is true. For he taught in the Temple d Luk. 20. 1. john 7. 14. , in the day he taught e Luke 2●. ●7. and daily he taught in the Temple f Luke 19 47. , and on the Sabbath days g Luke 4. 31. he taught, and went about all Galilee h Math. 4. 23. and all cities and towns i Math. 9▪ 35. , teaching in their synagogues, and preaching the Gospel of the kingdom. But that he wrote nothing, it is untrue. For he wrote more books than Paul, as he baptized more Disciples than john did k john 4. 1. 2. , though neither he baptized, nor did write, but his Disciples for him, and in his name. For as it was not the Disciples that spoke, when they preached, but the Spirit of their Father in them (l): So was it not the Disciples, Math. 10. ●0. and Apostles which wrote, when they did write, but the holy Ghost sent in Christ his name, brought all things to their remembrance m john. 14. ● , which they did write. So that the works and writings of the Apostles, are undoubtedly the works of Christ. And therefore the Apostles writing much, you can never in truth say, Christ preached much, but wrote nothing. For he both preached, and wrote much, though he wrote not by himself as he ●id preach. You say Christ he preached much, but wrote nothing, you may as well blame the Apostles, & all the Fathers, as any able man in these days for writing. For if every action of Christ is necessarily to be imitated of his ministers, than did both the Apostles, and the Father's ill, for writing, which Christ did not, and for writing much, when Christ preached much, but wrote nothing. And thou (holy Father S. Augustine, which hast outgone all writers, (of thy coat since the Apostles time) both for number of books and for profitable writings n Tritenhe●. l. de ●c. S●ip. even thou hast finned, and shalt answer for thy pains, (though of never so good an intent) undertaken for the benefit of the Church, seeing thou hast not followed the example of Christ, who preached much but wrote nothing, and thou hast written much, whatsoever thy preaching was. Christ preaehed much, but wrote nothing, say you. So said the Pagans afore you o D. August. de Consens● evan. l. c. 7. accusing the good Disciples of sin, as presuming to do that which Christ the wisest man did utterly avoid. Christ preached much, but wrote nothing, say you. So say the Papists to draw all credit from the holy Scriptures, unto their unwritten blasphemies, and traditions. For, saith one of them p Viguer● Instit. ad C●. Theol. 10. c. ●. v. 10. f. 8●. ● Christ outwardly did not write, nor commanded the evangelical Gospel to be written, but only to be preached, and published: and another saith q Costerus ●nchirid. Co● trou●. c. 1. p. 4●. It was not the will of Christ that his Church should rely upon paper writings, nor that his mysteries should be committed to parchment: plainly showing that the Apostles sinned in writing as they did. For they did more than they were enjoined to do, and contrary to the will of Christ when they occupied themselves in writing, whereas they would have preached much, (after his ensamples) and written nothing. It may be you dislike not, you have in reverend estimation the writings of the Disciples and Apostles of our Saviour Christ, I hope so to: how be it he that shall mark your words advisedly: can never think your meaning to be sincere. The Arrians thought well of the holy Scriptures too: yet they abolished utterly both the decrees of the Nicene Council r Soxo●. l. 4. ●. ●6. and the most profitable writing of the holy Fathers s Athanasiu● in Apolog. Theodo● it. l. 1. c. 11. . The Anabaptists think well of the Scriptures too, but they burned all their books t Sleidan. comen. de stat● Rel. & Rei●. l. 10. were they never so good. If you so commend the writings of the Apostles and Prophets, that you condemn the worthy labours of other learned men, though you are no Papist, because you prefer the Scripture, yet you come near them in this point, which hinder the growth of true religion, so well as Papists. To conclude, if you are of mind that men are not to wr●, because Christ wrote nothing, or any way raise a disliking of good men's works in the minds either of Students, Gentiles, or common people, assure yourself, he that wrote nothing but preached much, will by the writings and preachings of his servants discover your folly, and otherwise pursue you with his judgements, unless you repent. Miles Moss. Many that have the room of Christ at this day, are given to write much, though they preach little. Miles Christianus. Now you are come unto the ministers of the word which be writers, of whom you deliver three things. First that there be many of them: next, that they writ much: lastly, how they preach little. And none of these things are true, if you mean the ministers of the word, which are public writers. For the private writers who knoweth? I trust they are many, and I pray God increase the number of the studious so they writ and study for the Church's quietness. For sure I am their labours are most blessed of God, and liked of his Church, which study and write most for the common good. But cursed is he, (whereabout soever he be employed) which doth the work of the Lord negligently a jer. 48. ●. . Now consider your assertions. Miles Moss. Many Ministers of the word at this day, are public writers. Miles Christianus. The Ministers of the word that be writers at this day, though they may be many, I grant, if you set them apart by themselves, yet are they few, very few, even too few in comparison of those Ministers, which either preach, but writ not, or neither preach, nor write. I am sure you can not reckon of an hundred one Minister, that taketh pains in writing, and call you those many? Not to speak of other places, the state of our Church for public writers, is reasonably well known unto us both, and know we so many Ministers that be writers in the same? He is a friend of ours that was wont to say in his Sermons (which I have not heard a great while) that your Townsmen of Bury are such diligent hearers of the word on the Monday exercises, that they may easily be singled-out from other men: surely the writers of our Church all of them may easily be singled, and numbered, they are not so many (and yet too many by some, like yourself, unless they exercise their style in more necessary matter than they do). I take it all Cambridge at this hour hath not four, nor all Oxford fine, nor all London six, nor all Suffolk (a County most replenished with Ministers of any Shire or County in England, Norfolk and Lincolnshire excepted * See M. Ca● dens Britan. , nor some whole Diocese so many (I put not every publisher of a Catechism in this number of) approved writers, & some countries, shires, and Dioceses both in Ireland, Wales and England too, none at all: and of these, some not these two, some not these three years and upward have committed any thing unto the press: and yet shall it publicly in print, and as a reproach, a lasting reproach of our ministery, be delivered, that the writers, the Ecclesiastical Ministers that writ, be many? Miles Moss. Many Ministers of the word writ much. Miles Christianus. Blame not Ministers for writing much, which in truth is little to that which both others afore them have done, and they are bound unto. It is no reproach to our Church that any able men do write, but it is a great reproach that either there be no more of them, or that they writ no more. And our Divines have a great account before God to make (so many parishes remaining without preaching Pastors, and so many adversaries on all sides arising to the great annoying of the whole Church in every corner) that yet sit still beholding the house of God miserably wasting into ashes, partly by the flames of inward contentions, partly by barbarous ignorance, and will not set their hands to their books, and by their laboured writings quench the same, and bring them out of danger that be ready to perish. But more to blame are you, and such as you are which neither do good that way yourselves, nor like of them which be industrious & painful for the common good, but think that much (I am afraid too much) which is bestowed in writing. Assure yourself some Citizens, Physicians, Lawyers, Gentlemen, and Courtiers shall be renowned in the Church of God, when a number of idle-bellied Ministers shall perish in oblivion. For they have taken time from their worldly affairs and pleasures to encounter with the Familists, Brownistes, Martinistes, Atheists, the monsters of our days, when these have suffered them to rage and make their pray, either with none at all, or with cold resistance, they have cut the throats of those spiritual Harpies, and brought them to their bane, when these have either nourished or encouraged them by their silence. Miles Moss. Many Ministers of the word writ much, but preach little. Miles Christianus. If Ministers by their writing neglect not their duty of preaching, produce them not as offenders either for their preaching or writing, whether it be much or little. If they do their parts, let their pains then in writing and preaching, ●e as quick spurs to prick them forward either which preach little, to preach more, or which neither writ nor preach unto one of them, or which preach much, but writ nothing, unto more diligence. It is a praise for a Minister either to write or preach, if he can do either and not both of them, but to write and preach too, as it is a double labour, so it deserveth a double honour: as neither to write nor preach (if men be not otherwise by the Church profitably employed) is a double sin, and so bringeth a double shame. Note them not, as faulty, that writ much, & preach little, but blame them which preach little or nothing, and play much. Were some (whom I could name) in their studies writing, when they are either at the Ponds with their Spaniels ducking, or in the Allies with their mates, bowling: I am sure they would think them much injured, that privily, much more in public monuments, are disgraced as faulty, which bestow that time profitably in writing for a general benefit, which others bestow vainly (often times wickedly) for a short and private pleasure. And yet is it an untruth, that They which writ much, preach little. For howsoever it be true in some, which either will not, or cannot preach: (and I would to God, they which cannot do both, would yet do the one, and which cannot do the one, would do the other at the least) yet true is it not in all, nor in the most and best approved Writers, who I am sure both ordinarily in their own places every Sabbaoth day, and extraordinarily too, when either by authority or friends they are called forth, do preach, and that as often, and as commendably as other men which do not write, but only preach. And they by good experience do find, that writing is no hindrance, but a furtherance unto preaching. Would you cast your eyes from vanities, upon the labours either of Master Caluine, Beza, Mus●ulus, Bullinger, Sadeele, and other famous Writers abroad, or of some of your painful brethren at home, you would be enforced to confess, not that they which writ much preach little, but that they which writ much (so God blesseth their good endeavours) do preach much, and be as glorious lights unto the Church by their preaching, even most profitable preaching much, as by writing. Miles Moss. And yet, as Paul said, He was not sent to baptise, but to 1. Cor. 1. 27, preach, though both were necessary duties of his calling: so must it be said of Paul's successors, preach they must in season and out of season: writ they need not, but as opportunity is offered, and occasion doth requeire. Miles Christianus. Yet Paul said, He was not sent to baptise, but to preach. And yet Saint Paul was sent both to preach and to baptise, and as well to write as either to baptise or preach. And as he had not done his part, if he had neglected either preaching or baptizing, so had he not done his duty, if he had not written. For the same God which elected him to preach, and minister the sacraments, appointed him also to write. 〈◊〉. S. Paul's successors are to follow his steps. Yourself doth say, They need not write, but as opportunity is offered, and occasion doth require: Therefore when opportunity is offered, and occasion doth require, they not only may, but must also write. I wots well, as all the Disciples and Apostles were not, but some were: so are not all ministers of the word, but some to write. Now when is not opportunity offered to write? The end of all writing is, either to instruct the rude, or to reproof the froward, or to confute the adversaries, or to admonish the unruly, or to exhort the godly, or to some such good end or other: and when is there not just opportunity offered, and occasion given for some or others to be occupied in these matters? The more that either ignorance and wickedness is rooted, and adversaries do arise, the more earnestly aught men to exercise themselves herein. If at any time, men have no we both matter and occasions manifold to employ their gifts and talents for the public benefit. Thus in few shordes you have overthrown whatsoever in your former words you have uttered against the multitudes of writings in these our days. He that will write upon no just occasion, is a fond man, but they that can, and may, and will not write upon just occasion offered, is both wicked against God, and injurious to the Church. Miles Moss. My fellow Ministers, therefore I entreat, that they consider seriously how far the lively voice exceedeth the dead letter: the other I leave to the censure of authority. Miles Christianus. This is your conclusion, wherein you make a request, which is, that Your fellow Ministers would seriously consider, namely, how far the lively voice, that is, preaching, exceedeth the dead letter, which is, writing. I also entreat your fellow Ministers, and your betters, and your inferiors, and yourself, and all men to consider your words, and that seriously. For my part I have seriously considered of them, and I observe some things in them worthy due and serious consideration. First I note therefore that you so write, as if by evident demonstration you had proved, that Preaching far away surpasseth writing, whereupon you say, My fellow Ministers therefore etc. which is nothing so, you have insinuated such a thing, but not proved it. next I note, that you, who so basely have spoken of books Contrary and writings in the premises, are now by the force of truth driven to say and confess, that the benefits of writing are exceeding great: howbeit the lively voice, that is, preaching, far exceedeth the dead letter, that is, writing. Other things are beside to be considered, which in the discussing of your assertions shall be revealed. Miles Moss. Preaching doth far exceed writing. Miles Christianus. He is very blind, that seeth not, much unthankful, that will not acknowledge, most impudent, that dare deny the benefits of writing and preaching to be exceeding great: but whether that preaching exceedeth, yea as you affirm, far exceedeth writing, and the voice of man the books written by man would seriously be considered. For my part, I can not but think your position diverse ways to be unfound. For though some preaching exceedeth some writing: yet shall you never be able to prove that preaching simply exceedeth writing. Nay, if you deny that some writings, exceed for goodness some Sermons, you have a face of brass, and are again contrary to yourself, who confessed Contrariety. afore, That men are become like windy instruments, ready to speak as soon as they receive breath, though they give an harsh, and uncertain sound, which you can not affirm simply of writings. For albeit some writings, like this your Epistle, are windy, without substance, and some are vain and erroneous: yet all are not so. And those writings that are studiously, and according to the prescript rule of God's word, and of the commendable sciences exactly penned, must needs be, not only equal, but far more excellent besides than those Sermons which either be like windy instruments, and give an harsh and uncertain ●ound, or otherwise erroneous. And as some preaching is not better than all, but far inferior to some writing: so some writings are both equal to some, some better than many, some more excellent in some respects than all Sermons, and whatsoever proceedeth from the mouth, which you call the lively voice of man: and of this last sort are the written Sermons, and other books of the Prophets and Apostles, called usually the holy Scriptures, whereby we are bettered when we are not by the lively vey●e of those men, the Apostles I mean and Prophets, and whereby the controversies of all times are to be determined, when they are not by the voices of any men, be they never so lively. Other writings of holy and learned also in diverse respects exceed preaching. For books will teach, and counsel, and comfort, and strengthen, and confute, and do those and the like duties both for the instruction of the ignorant, conversion of sinners, overthrowing of Heresies, when, and where, and in such sort as happily no man can, and some men will not, or dare not. And so writing is not always inferior, but sometime exceedeth, yea far exceedeth preaching, understanding by preaching the utterance of God's word and will by the lively voice of an Ecclesiastical and lawful Minister: for otherwise the holy writings of good men are very preachings. And therefore well said one (whom not yourself only, but the whole Church of God this day hath in honourable remembrance) Paul did preach the Gospel also by writing, and the people did hear the Gospel by reading a D. Fulke ● 'gainst the Rheam. Test▪ fol. 238. Besides, the Scripture saith b Acts. 15. 21. How Moses is preached, seeing he is read in the Synagogues every Sabbath day: & the Church of the Thessalonians were taught as well by the Epistles, as preachings of S. Paul c 2. Thes. 2. 15 Miles Moss. Books are but dead letters. Miles Christianus. You would have it again seriously to be considered, that Books and writings are but dead letters. Which if you speak not in good sooth, it is fondly, but if seriously you think as in plain terms you writ, it is erroneously, not to say blasphemously set down. You term books and writings Dead letters. The Papists call the holy Scriptures (which are books) A black Gospel, Inky Divinity a Eckius. vide Kemicium in Exam. Concil. Trid. p. 32. etc. , A leaden rule b Maioranus clip. milit. ec. l. ● c. 1. p. 82. , A nose of wax, A dumb judge c Pighius controvers. d● Ec. consider seriously what companions you have in this assertion, and be ashamed. The holy Scriptures which both the Papists term, A dumb judge etc. and you, (for he that thinketh all books and writings, dead, excepteth none) A dead letter, the holy Ghost termeth the same Scriptures, The word of God d 1. Pet. 1. v. 23. 24. Revel. 1. 2. which I am sure (whether read or preached) is a word of power e 2. Cor. 6. , of life f 1. john. 1. Phil. 2. , of comfort g Heb. 13. , immortal seed h 1. Pet. 1. 23. , lively and mighty in operation, and sharper than any two edged sword, entering through even unto the dividing asunder of the soul, and the spirit, and of the joints, and the marrow, and is a discerner of the thoughts, and intents of the heart i Heb. 4. 12. . You that shall term the holy Scriptures either weak, that are so mighty, or blunt, that are so sharp, or dead that are immortal, you show yourself to have small sense, or feeling, or life of truth in you. Again, the cause of error and spiritual mortality, is not simply the want of preaching, but the ignorance of the Scriptures k Math. 22. 29. which you call the dead Letter. And whereas often we are advised to beware of Dog●, of idle workmen l Phil. 3. 2. of false Prophets m Mat. 7. 15. and foretold of an heap of vain Teachers n 2. Tim. 4. 3. we are never dehorted from reading the holy Scriptures, but charged aswell to regard the good instructions written by the pen o 2. Thes. 2. 15. as preached by the mouth of the Apostles, and promised blessing not only for hearing, but for reading also the works of holy men, the Prophets of God p Revel. ●. 3. whose labours do engender faith q john, 20. 31 , and hope r Rom. 15. 4. , and bring unto perfection s 2. Tim. 3. v. 16. 17. , salvation t 1. Tim. 4. 13. , and life everlasting u john. 5. 39 . And therefore without impiety cannot be blazoned for dead, and basely called A dead Letter, effecting so divine things in us, and for our welfare. But be it you exempt the holy Scripture out of the number of dead letters: yet can you not truly call the written labours of other holy men, Dead letters. For what doth preaching (be it spoken without derogating any whit from the majesty of the preached word) what doth preaching which books by the cooperation of the holy Ghost do not bring to pass in the heart of man. Doth it teach? They teach. and what teacheth any man by mouth, which another will not teach by pen? yourself, and we all may ascribe the learning that we have aswell I am sure unto the writings, as preachings of man. Doth it reprehend? what doth more forcibly? what will so plainly reprove as books? (writings will speak when men either will not, or dare not, or cannot.) The working of this my writing in your heart will tell you, when I cannot, how you hold a Paradox, in thinking writings to have no life. Doth it convert? I think it no error to hold that writings may convert. Sure I am Hilary x Hilar. lib. 1. de Trinit. and others y Acts and 〈◊〉. ●. 965. Lewes Euan● in his Castle of Christianity. have delivered that by reading they have been converted. I grant ordinarily it cometh not to pass, but by preaching (which is therefore of all most highly to be accounted of) yet God will have it now & then appear that by the working of his holy spirit in the readers and hearers, books can raise from the death of sin unto the life of righteousness, to the ●nd the writings of his children should be esteemed, and known to be of more force then dead letters. And whether they did convert or no, God he knoweth from whom no secrets are hid, yet certain it is they wrought mightily in men's hearts, when for an english book some have given five marks in money, some a load of hay for a few chapters of S. james or S. Paul's Epistles z Acts and monu. f. 945. . Doth it confute? Were they dead, and had no force and power to overthrow the kingdom of errors, and Antichrist, our adversaries the Papists would never proceed so hardly against our writings, as they do. He foresaw somewhat, who The Vicar ● Croyden. at Paul's cross in London publicly did say, we (meaning the Papists) either must root out printing, or printing will root out us a Acts and Monu. f. 838. They also foresaw somewhat who at the late and last Council holden at Trent, so carefully decreed, for the publishing of some, and prohibiting of other books b Council. Trid. Se●. 4. decr. de editione & usu S. lib. & Ses. 18. decr. de librorum delectu. who by their open writings have condemned a great number of our labours, as heretical and dangerous: and miserably shaven, mangled, depraved (which they call censuring and purging c Index Expurgatorius the worthy monuments both of the ancient Fathers, and best noted writers of this age, they foresaw that our writings, though they may be reputed but dead letters, yet would give a deadly blow unto popery, which thing M. Luther also foresaw, as his Epitaph doth witness d Theol. Wi●temb. contra Bellar. p. 314. . Pestis eram viws, moriens ero morstua, Papa. They are not dead which bring the Pope unto his death. He was a Bishop of Portugal, that durst not send unto another Bishop, as rank a Papist as himself, one of our books (being yet a confutation of an Epistle of his) without the special favour of a Cardinal e O●orius in Had. l. 1. p. 44 Impossible was it for one of the vulgar people to come by one of those books, when a Bishop might not read it (no not when it concerned himself) but by the licence of a Cardinal. What thought they it would work in the simple people's mind, when they doubted it might infect a Bishop? And if you mark it well, our home Papists, which will hear the Sermons of some Preachers, will never or very hardly be drawn to peruse any of our books, neither may they f Concil. Tride●. Ses 4. decr. de editione & usu S. librorum. . It seemeth therefore that in our writiggs there is life, when they hate our books as monsters. O that God's children were as careful to keep men from bad, every word of some of them being warrants unto Par●ies treason. p. 17. devilish minds to commit sin (g), as the wicked are politic to keep ill men from good books: and that we made as much conscience not to read theirs as they do not to read our writings: if we did, sure I am as there be few Protestant's among them, so would there be less Papists, and Traitors, and other wicked men among us, neither would so many of us revolt unto their idolatry, being bewitched by their enchanted books, seeing so few of them turn unto the true religion, because they will not acquaint themselves with our books, containing sound and forcible persuasions unto the truth. For they know ours unto that which we hold, as we know theirs to be persuasive unto that which they maintain: and both they and we, and all men know that books well and pithily penned are not dead letters which can not move, but of great force to persuade either unto sin or virtue. Miles Moss. Myself though I have always desired to benefit the Church as I could, and have found by experience, no one thing more necessary for the benefit thereof, than a sufficient form of teaching the principles of religion: yet to publish one of mine own I durst not, partly, because it is a thing which craveth the consent of many, partly because the world is scarce able to contain the Catechisms already printed. Miles Christianus. Now you speak of your own experience. We will therefore consider it the more seriously. But what is it which by experience you have found out? Namely, that no one thing is more necessary for the benefit of the Church, than a sufficient form of teaching the principles of religion. This you speak of a public writing, and a sufficient prescribed form of catechizing to be published, as this whole section doth plainly demonstrate. Now surely Master Moss, I would you knew yourself. In the sentence next immediately going before, you entreated all your fellow Ministers, to consider seriously how far the lively voice, namely, preaching, doth exceed the dead letter, Contrariety. that is, writing: here you sing a Contretenor, and say, the by your experience ye have found, that No one thing is more necessary for the benefit of the Church than a sufficient (published) fo: me of teaching the principles of religion. If no one thing, and so not preaching, by your ●lone experience, is not more necessary for the benefit of the Church, then, a certain prescribed Catechism, which is a book or writing, then re●oke your former saying, that Preaching doth far exceed writing: for some writing is as necessary for the benefit of the Church as preaching. But if preaching doth far exceed writing, then renounce this saying, No one thing is more necessary for the benefit of the Church, than a certain sufficient Catechism. For if the one be true, the other must needs be false. Again, if true it be, that the lively voice exceedeth far the dead letter: and a Catechism, being a printed Book, is but a dead letter, then true it is not, that a certain prescribed Catechism, which is a dead letter, is as necessary as the lively voice, which is preaching: and if the lively voice far exceedeth the dead letter, then is not a Catechism, which is but a dead letter, as necessary for the benefit of the Church as preaching, which is the lively voice. Hereof it followeth, that either in this you affirm more than ever you found true by your experience, or, in the other said more than you could affirm by any certain knowledge: either your knowledge is better than your experience, or your experience to be praised before your knowledge. Either your experience is ill, and your knowledge good, when you say preaching doth far exceed writing, and the lively voice, the dead letter: or your knowledge is not sound, and your experience good, saying, that for the benefit of the Church, a certain prescribed form of Catechism is as necessary as preaching, and the dead letter as the lively voice. A sufficient form of catechizing is necessary, you say, Master Caluin approves it a Epist. ad D. Protect. Regi● Edw. 6. , I grant it. But you are much insufficient, either to invent, or appoint that same sufficient Catechism for all Churches. That belongeth not unto you, and a few like yourself, but unto public authority. And yet (such is your Spirit) you insu●uate that you would so do, were it not partly that it requireth the consent of many, partly, that, there be very many Catechisms already: the one manifesteth either your stomach, that you will not ask, or your own weakness that cannot attain the consent of many thereunto, the other some arrogancy in you, that being but one private man, would yet prescribe unto all Churches a certain form of catechizing, were there not too many already. The consent of some, though they be many men, is no cause to undertake such a work, except that some be of authority: the multitude of Catechisms is not let on the other side, but that one of many, or one Catechism for all may be appointed to all and every Church, by those that have the government of us all. Miles Moss. This Catechism hath been about these twenty years extant in the Church, & had in it at the first the consent of divers great Divines in the University of Cambridge: whereof some have yielded to nature, and some continue to this day. The one shall excuse me of novelty, the other of singularity. Miles Christianus. You that have condemned all writings afore, do now commend a writing unto our Church: and you which preferred preaching far above writing, and termed all books but dead letters, do now extol one book, as a thing so necessary for the benefit of the Church, as preaching, and the lively voice of any minister of the word. diversly have men been and are affected towards books, that which one commendeth, another doth condemn, and contrariwise: again, some which like many well, yet, like one above all.. Tarqvinius Priscus was ravished with the works of Sibyl Amalthea a Lactan de falsa. Rel. c. 6. , S●ipio Africanus with Xenephon de Cyri●paedia b Cice●o l. 1. epist. ad Q. Fratrem. , Cardinal Poole with Cicero's book de Reipublica c Ascham. epist. l. 1. p. 37. , Cyprian with Tertulian d Tritenhem de ●c. scrip. , Hierome with Origen upon the smalller Prophets e 〈◊〉. historiae Cen. ●. c. 10. , Carolus Magnus with S. Augustine de Civitate Dei f Ibidem Ce●. 8. c. 6. , Thomas Aquinas with Chrysostoms' imperfect work upon Matthew g Di●n. Carthes'. de 4. Novis. ar. 〈◊〉 , Miles Moss with this Catechism, them which no one thing, no not preaching is more necessary for the benefit of the Church in your judgement. This Catechism you commend, first for the long time it hath continued in the Church, even about these twenty years. Next for the good approbation which it hath received from divers, and they great divines in the University of Cambridge. The one whereof shall excuse you, so you say, of novelty, the other of singularity. No Miles, the goodness of the Book, and approbation given thereunto by great divines, as you term them, can, much less, shall, and I think will never excuse you either of novelty, or singularity. For is it not novelty (let those reverend, whom you call great, and all Divines be judge) to commend that unto the public Church now, which at the first, and ever since for these twenty years, till this your publication, was but for private householders * A short Catechism for private householders was the wont title. . And for one private man of a selfe-wil, vncommanded, or without the licence of his Superiors underhand, to derive that into public Churches and Schools, which was made but for private families, especially when Catechisms already by lawful authority be appointed both for Schools h M. Now●ls Catech. and Churches i Q. Iniunct. 44. The Rub. after the Catec. in the book of Com. prayer. , I think no wise man (judge you thereof as you list) but will judge it singularity. Miles Moss. Since the publication hereof, it hath been before this, four times imprinted, which argueth the good approbation which it hath received, as well from those in authority, as from the particular Churches of this land. Miles Christianus. The praises of this book have not yet an end, but you further commend it from the often imprinting of the same. For since the publication thereof, say you, it hath been before this, four times imprinted. Be it so, which argueth, you say, the good approbation which it hath received aswell from those in authority, as from the particular Churches of this land. But you are deceived much. The often imprinting thereof doth no whit argue the good approbation which public authority doth give unto a book. I could name books unto you (within less than twenty years) four times imprinted, which yet never by public authority were approved. It followeth not, A book is often imprinted, therefore it is allowed by authority. You know, or at least may know, that Printers commonly do gain most by those books which are most forbidden. Whereby you may note into what a perverse and froward generation we are fallen, wherein men most earnestly desire, though they buy them most dearly, the things which by wholesome statutes and Proclamations be most straightly prohibited to be either bought or sold. I say not that this Catechism is so. Yet must I tell you (howsoever you say it is by authority approved, because it hath been four times imprinted) I have seen diverse impressions of the same, & could never yet see, as in authorized books (Seen and allowed, or any thing to that effect) till this last impression, and publishing thereof by your means. Neither doth it follow, It hath been four times within these twenty years imprinted: therefore the particular Churches of this land do approve it. You are never able to prove that the particular Chuches of this land have approved the same. I think your meaning is, it hath been approved by all because it hath been taught in some particular Churches. Which is as weak an argument as the former. For the teaching of it in some, argueth not that it is approved of all. Now unless all have approved the same, never say, The particular Churches of this land have approved it. And when our prudent Governors have so approved, that they do commend it unto all Churches to be taught, then as some few Churches already, (by the toleration of our mild Governors) have, so all Churches of this land will in deed approve the same. In the mean season you cannot but by Supposition, which is deceitful, say, that it is, or ever hath been approved by the particular Churches of th●s land. Miles Moss. And yet it hath fallen (as it sometimes happeneth with a Travailar) into the hands of evil company. Some have abridged it of the right: some have bolstered it out with more than the own. In both, they have been very prejudicial to the authors. Miles Christianus. You have showed the good, now you declare the ill success that this Book hath found. And yet it hath fallen into the hands of evil company, you say. If it have done evil men good, it was well for them, that it happened so: but ill for it, if it have been abused in their company. But what hath fallen out? Some have abridged it of the right: some have bolstered it out with more than the own. In both, they have been very prejudicial to the authors. Had you shown either what they had left out, which should not be omitted, or what they had put in, the might not be added, you had done well, and might justly have thought them prejudicial to the authors, and evil men: but when you so say, and yet show no fault, much less prove their actions faulty, many will think you prejudicial unto them, and an evil man, so to attaint them in a public writing. The men are well known to be better men than yourself, and by their labor● to have done more good service to the Church, than yourself hitherto hath done. Miles Moss. The things which I have aimed at in this labour, are principally two. The one is, more shortness in the answers, for the capacity, and memory of the simple: and the other is, more direct and evident proofs of Scripture to the purpose. Questions and answers I have added none, more than I suppose them to have been intended of the first founders, or so necessary, as they might not be omitted. Miles Christianus. But what hath yourself done to the book, if one may ask you? Have you so published the same, as at the first by the Authors, the first founders, divers great Divines in the University of Cambridge, it was published? Have you restored the same to the first integrity? No, you say. Have you not? And yet call you them Evil men, which have altered it, you having yourself varied also from the first founders. But what is it you have done? You have aimed, you say, Te 〈◊〉 〈◊〉 〈◊〉. Newly corrected and abridged by Miles Moss, etc. yourself doth say even in the face of ●he Book. at two things, the one is more shortness in the answers, for the capacity and memory of the simple, and the other is more direct and evident profs of scripture to the purpose. And is this all? No, you say, For you have added besides questions and answers. Very well, than you have both made some answers shorter, which were long, that is, Abridged, and you have Added questions and answers too, that is, bolstered it out with more than the own. Have you thus done, by your own confession, and blame you other men naming them Evil, and saying, they have been prejudicial, very prejudicial to the Authors, and yet have done but that which you have done, and no more? But you have reasons for your doing. For you say, that you abridged it for the capacity and memory of the simple, and enlarged it but by such things as you suppose were either intended of the first founders, or so necessary as they might not be omitted. And may not they where they abridged it, say also, they did it for the capacity and memory of the simple? and where they enlarged, that they either supposed their additions were intended by the first founders, or so necessary that they could not be omitted? Be these reasons good, alleged for yourself? and be they not as strong, alleged by, and for them? And then what praise purchase you, but they deserve the same? And why are they reproached as ill, doing but that which you did, and upon so good grounds as you have done? Is this well done of you, & that ill done of them? Are they ill men, doing as you do, & you a good man doing even as they? Are they prejudicial to the authors, and not yourself? And let all men that have judgement judge, whether that by your abridging and adding, you have bettered, and not rather worsered this Catechism, of so many great Divines of Cambridge, and whether it were not much better, both at the first, as the Authors did it, and since, as other men did publish it, than now. You say, you have aimed at more direct and evident proofs of Scripture to the purpose. I doubt not of that: but how well you have hit the mark let others say, I will not now unfold. One thing only I will tell you, & but the truth (as he knoweth, who knoweth all things) opening your book (as our Saviour did the book of the Prophet Esay a Luke 4. 17. , I found this question, What callest thou the Catholic Church? This answer, The Catholic Church the number of faithful people, which are, have been, and shallbe to the world's end in all places, all which are known to God, and cared for of men, These proofs job 10. 16. 2. Tim. 2. 19 Matth. 18. 14. The first proof job. 10. 16. is to show that the Catholic Church is the number of faithful people, which are, have been, and shallbe to the world's end in all places. I turned to that place in job, and I found the words to be these, But let it increase: hunt thou me like a Lion, return and show thyself marvelous upon me. Here is no word to the purpose, for which it is quoted. You made me to muse: but thinking it might be a fault of the Printer, and that job might be set for john, I turned unto the tenth of john the 16. verse, where in deed our Saviour Christ speaketh of his Church, and of one Church, and of the increase and perpetuity of the same. But by your leave that place neither will prove that The Catholic Church is the number of faithful people, which are, have been, and shallbe to the world's end in all places. For though it be true that the Ecclesia Catholica quam credimus est caetus universus electorum Dei. Thesis Rainoldian●. & verè Christiana Thesis. faithful people which are, have been, and shallbe to the world's end, are of the Catholic Church, yet are not the faithful people the Catholic Church. For than should many which neither had, have, or shall have Faith, be excluded from the mystical body, the Catholic Church of Christ, and yet both our Saviour died, and shed his precious blood for them, and they were elected unto life everlasting, before the foundations of the world, so well as they which by hearing the word of God preached, have attained faith (b). They are in an error 〈◊〉. ●0. 17. which expounded this article, The holy Catholic Church, of the visible Church, as the Papists do, and they are not in the right way, which expounded it only of the Faithful. For the holy Catholic Church, which we believe in our Creed, is not the company of the Faithful only, but the whole company of Gods elect and chosen, whether ever or never they do believe. The second proof, (2. Tim. 2. 19) is truly quoted. But the third and last (Matth. 18. 14.) alleged to prove that the Catholic Church, as you say, the company of the faithful is cared for of men, is nothing so nor so. The words of S. Matthew in that place be these, So is it not the will of your Father which is in heaven, that one of these little ones, should perish, where our Saviour plainly showeth that his provident care is exceeding great even over little ones of this world, he saith not that men have a care of his people, the little ones of this world, or that they be cared for of man. But the contrary we may see in the holy Scriptures. For the world hateth them c joh. 1●. 1●. , because they are not of the world d 〈◊〉. 17. 1●. , but chosen out of the world e joh. 1●. 19 . Neither have you misapplied only this text of Matthew, but over and that perverted the good meaning too of the Authors. For where in the former editions, it is thus, I believe that God knoweth them all, and hath a most tender care over them, which is very true, you set down in yours, All which are known to God, and cared for of man, the former of which is true, the latter most false. And yet are you a good man, and they ill? you a benefactor, and they prejudicial to this book? Fel it into ill company, when it came into theirs, and was it happy by lighting into your hands? This one place maketh me to think you have not dealt sound in other. Miles Moss. And in these I have not trusted myself alone (because every man aboundeth too much with his own sense) but have consulted with divers godly and learned brethren, that two might be better than one, and a threefold award might not easily be broken. Miles Christianus. As you can not trust yourself in your doing (if we may believe you): so, take you not the better heed, this and such other dealing of yours will make others wary how they trust you, and others in such actions. This is not the first time you have overreached your brethren, and made them to give approbation to your devices, of which both they and you may be justly grieved. It is now almost usual for cunning fellows to cirumvent their plain meaning brethren, and make them doers of that, which themselves will not, or dare many times be seen in, or not alone. You have made your brethren accessary unto those faults whereof I have proved you guilty, by consenting unto your action. For not the doers of evil only, but they also which approve the same, be culpable. If you did amiss yourself afore, the consent of divers (how learned and godly so ever reputed) doth not good your fact, but aggravate your offence. And therefore if you offended any way, as you have diversly, both they and you have much more sinned, you in getting, they in giving their approbation unto your doings, Miles Moss. Now this handful of water I have presumed to present unto your Lordship: first, in regard of mine own especial duty. Secondly, because that the care of the principles of religion, lieth by right most weightely upon the shoulders of the governors of the Church. Thirdly, that thus I and my brethren about me, might as we could, witness our thankful minds to your Lordship, for the freedom of our ministery, and the peace in our places, which hitherto we have enjoyed by your government. Miles Christianus. These words open me a gap into a wide field of large discourses, which I purpose not to enter into at this time. How you are bound unto your Lord and Master, it is better known unto yourself, then unto me: sure I am his Lordship is nothing bound unto you for this Epistle, and dedication: neither have your brethren about you, nor your brethren far of, cause to thank you, for these open thanks in a public writing, And if you had writ nothing but used the eloquence of Atticus altogether, it had been better both for yourself and the whole Church. Miles Moss. The Lord Almighty grant that your old age, may be found in the ways of righteousness: and so may be unto you a Crown of glory: and vouchsafe you the continuance of his Spirit, that as in the days of persecution, you strived for the Gospel, almost unto blood: so in these days of peace, you may hold out the faith, and a good conscience even unto the end. Bury S. Edmund the 14. of july. Anno. 1590. Miles Christianus. Amen.