THere is no end of making many books , said the Preacher : and he said truely : and his ende in saying so was excéeding good , and neither to discourage men from wryting , nor to es●range any godly man or woman from reading holy bookes . He was no aduersarie vnto any good helpe vnto godlines , whether it be writing or preaching , much or little : and his owne practise , which vttered thrée thousand Prouerbes , and made a thousand and fiue songs , a a 1. King . 4. 32. and diuers bookes besides b b The Prouerbes . Preacher . Canticles . , and the practise of the Prophets after him , and of the Apostles , Euangelists , and other holy men after them also do shew both the good vse , and great neede men haue of bookes in euerie age .

But what is your ende M. Mosse in alleaging this saying of the Preacher There is no end of making manie bookes ? I feare me you ayme not at that marke which the Preacher did : you haue another ende then he had , and therefore y●ur meaning is corrupt .

Indéede the varietie of matter and inuention in all ages hath beene wonderfull : yet can you not saie , and say truely , it was without measure , vnlesse you condemne simply the varietie of wits , and inuention , which are the worthie giftes and graces of almightie God , bestowed vpon man , nor that this varietie of matter and inuention hath bene manifested in all ages by written bookes . For both the heathen people were a long time without the benefite of bookes , and the Iewes , and Church of God , till Moises daies ( which was many ages from the creation of the world ) vtterly voyde of all helpe of the written word . And saie you not your selfe within a few lines Contrariety . after , the writings of the ancients were few ? If fewe , how were they without measure ? And if beyond all measure , againe how were they few ?

Last of all , interpreting the saying of the Preacher so as if he spake onely of this present age , and latter time wherein we liue , you mistake him much . For albeit he foresawe the multitude of writings that were to come abroade in the latter daies , yet , no doubt , he ment properly the writings which he saw were attempted in his daies , or extant in the world afore his time , which neither can be said to ouerflow , or to haue ouerflowed the bankes of modestie and discretion , because there be multitudes of them : that is no sufficient cause , yea no cause at all . Of good thinges the moe , yea the greater multitudes , the better , and there be multitudes of writings , which you dare not without impudencie auouch to haue ouerflowed the bankes of modestie and discretion . And of such bookes it is not the iniquitie , but the felicitie of the latter time to haue good store .

The Writings of the ancients were * * Vn●ue . few , but such as were an honor to themselues , and benefite to posteritie . The writings of this time are manie , but * * Vn●e . such as disturbe the Church ; and fome out their founders shame .

The writings of the ancients were few .

You do no sooner sée this , but me thinkes , the red colour commeth into your chéeks . Were the writings of the ancients but few ? What ancients meane you that were but few ? The Schoole-men and others , immediately afore our time , or the Fathers , and other writers afore them ? Or the Apostles , Euangelists , prophets afore them ? Or the Ancient Heathen , whether philosophers , orators , historiographers , or poets ? If you meane the Schoole men , and our immediat predecessors , read our countrie man Bale , onely for English writers , 1 1 I. Bale de Scrip. Anglicis and he will confute you : If the Fathers of the Church , read Gennadius , 2 2 Gennadius de illust. viris S. Ierome , 3 3 Hieronimus de eccl. scrip . Tritenhemius 4 4 Tritenhemius de eccl. scrip . and they will confute you : If the prophets , Euangelists , and Apostles , consider their workes , their persons , their preachings , compare the nomber of them which wrote , with them that preached and wrot not , and all of them with the learned men , and writers of our time , and you will saie , all thing waied , that both their examples are prouocations , 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 minde either the famous librarie of K. Ptolomie in Egypt replenished with seuentie thousand volumes of writings 5 5 Dion . Carthu● . de vi● Ch● . l. 2. ar. 17. reg. ● . , or that other Librarie at Alexandria , wherin were contained foure hundred thousand bookes , all at one time by a mischance of fire consumed f f Paulus Orosius hist. l. 6. c. 15. Plutar. in Caesar. & in Dion . l. 4● . Bodinus meth. Prefat. , or the sixe thousand treatises which Diomedes wrote De re Grammatica ( g ) you will not say , I thinke , their bookes and writinges were but fewe : If these you meane , or any of these , or any other Ancients besides these , both the common voyce of all learned men , and the publike writinges of Gesner h h Gesnerus Biblioth. , Simler i i Simlerus . Biblioth. , and many moe will say that Miles Mosse is little séene in the writings of the Ancients , if he say the writinges of the Ancients were but fewe .

The writings of the Ancients were an honour vnto themselues , and a benefite vnto posteritie .

This is vntrue , if you meane generally all the Ancients , if some of them , it is also vntrue in many respects , vnlesse you vnderstand by Ancients onely the ancient Prophets , Euangelists , & Apostles , the very penners of the Canonicall Scriptures . For the other Ancients for the most part eyther by all their dooings , or by some thinges which they wrote , purchased small honour , or none at all vnto themselues , and benefited no iot the posteritie by their writinges . Looke into the writinges of the ancient whether Schoolemen a a Erasmus in sua Theol. ver● meth. , Heretikes b b D. August . de h●resious . Epiphan. de h●resious . 〈◊〉 de h●resious . 〈◊〉 de h●resious . , or Fathers , whereof none were frée altogether from errors , and ill opinions c c Ecclesiast. ●ist . singul●s centurij● praete● primam . c 4. and you shall finde it true .

The writinges of this time are many .

This is another vntruth being vttered , as it is , comparatiuely , and in respect of former dayes and times .

The writinges of this time disturbe the Church , and fome out their founders shame .

Had you not left-off quite to blush , you would haue béene ashamed euer thus to haue written . These wordes they deserue not by writing to be confuted , they would publikely by authoritie be corrected . Do the writinges of this time disturbe the Church , & fome out their founders shame ? True it is in déede of those writers wherof both Cornel. Agrippa in his a a Epist. ad I. Capel . , and M. Caluine in his b 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 c In his Sc●ol master pag. 26 , and M. Rainoldes of later time d d ●raefat . ad ▪ Acad. Oxon ▪ ●a fixa the ▪ sibus suis. hath complayned : true also of the writings of Martin Marprelate and such like , which all good men doe abhorre , they disturbe the Church , and fome out their founders shame . But will you argue thus , Some writings of this time disturbe the Church , &c. therefore the writings of this time do disturbe the Church , and fome out their founders shame ? Do you so malice , or detest some , that because of them which you like not , you will vtterly condemne all , as did Herod all the Infantes of two yeares old and vnder , because he hated Christ e e Matth. 2 , 16 ? Or rather thinke you in good earnest , that the writings of this time disturbe the Church , and fome out their founders shame ? If you thinke as you write , most wicked you of all men , that so doe thinke : worser , that so dare write : If you thinke not so badly of the writinges of this present time , as you doe write , then dissembler you that write otherwise then you thinke , and of all most foolish , that no better doe consider what you doe write ?

I thanke God , Miles , I haue receiued that swéetenes and profite by the writings of this time , that I thinke it no small portion of happinesse both of this time to haue them , and of mine to heare and read them , and can not with patience endure to heare them so in publike writing defaced . And therefore in the zeale and courage of a Christian Souldier I write it , and write vnto you , either reuoke these wordes , and giue a better testimonie of them by whom both you , and the whole Church is the better , or assure your selfe you will heare of this Hereticall blasphemie , where and when you would not .

If the Heathen Philosopher liued , which inhibited his Schollers the first seuen yeares from speaking : how sharply would hee censure manie hastie heades of our dayes , which take penne to write , before they knowe to speake , I say not learnedly as Schollers , or religiously as Christians , but sensibly as men of reason and vnderstanding .

These wordes be yet more moderately spoken than the former : howbeit not truely neither , vnlesse you vnderstand them of publike writers . Now if any thing come abroad that is so farre from being learnedly and christianly , that it is not sensibly done , the boldnesse of them is great that so dare write , but the negligence of them greater that should , and will not eyther restraine such workes before they come abroad , or punish the authors for publishing their follies . And an heauie account are they to make which either diuulgate , or suffer any thing to come abroad vnlesse it be both sensiblie , Christianlie , and in some measure scholerlie performed .

I am a plaine fellowe , Miles , and get not my liuing by dissimulation , I tell you as I thinke , had some men done their partes this Pistle of yours had neuer come abroad .

The Apostles rule is quite forgotten , Be swift to heare , and slowe to speake : and men are become like windie instruments , readie to speake as soone as they receiue breath , though they giue an harsh & vncertaine sound : whereof it commeth to passe , that many read much , and learne little , because many that know litle , haue presumed to write much .

The Apostles rule is quite forgotten , you say : but you haue quite forgotten your selfe in saying so . His rule is both known and practised of some , or else you condemne euen all the Militant Church in this worlde : but of some , indéede , it is better knowen then practised , and of some so forgotten , as if it had neuer bin knowen , the more is the pittie .

In these wordes you note thrée sortes of men , Speakers , Readers , and Writers : the first , that will speake before they haue learned : the nexte , that reade much , and learne little : the last , that knowe little , and yet presume to write much . Nowe had you as wisely , as you haue roundly deliuered your minde , your wordes had béene to be accompted of , but séeing you so write of all thrée , as no man can tell against which , or what , or vpon what ground you write , blame me not though I doe déeme you none of the wisest Writers . And be your selfe iudge whether you were with or besides your wits when thus you wrote . And men are become like windy instruments , ready to speake as soon as they receue breath , though they giue an harsh & vncertain sound . Wherof it comes to passe , that many reade much , & learne litle : bicause many that know little , haue presumed to write much . All out of iointe . The first sentence agréeing nothing with that going afore in your Epistle , in which you spake wholie of writing , and in that of speaking : the nexte answering nothing vnto the other , where you enter into the speach both of reading and writing , and vtter nothing of speaking , and yet all so with Coniunctions either copulatiue or causall are linked together , as if they depended directly one thing vppon an other , when they do nothing lesse . You are not to write against vnsensible Writers , that write so without sense and reason your selfe . Howbeit , whatsoeuer your deliuerie be , your meaning is to point at the corruptions of Speakers , Readers , and Writers in this age . And surely , I commend you for your integritie in this respect that you will not so write against one , but you will also by the way speake of other faultes . Yet two thinges I cannot but mislike in you , one is , that you delight so in Generalities , that what is the true sense and meaning of your wordes cannot be vnderstoode : which is surely a great fault in a Writer ( a speciall grace of writing being perspicuitie ) the other is , that vainely , I will not say enuiously , you speake of some things as faultie , when they are not so . But you shall sée your selfe .

Men will speake before they haue learned .

I take it by Speakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you meane Preachers , yet not all , but some who are become , you say , like windie instruments , readie to speake as soone as they receiue breath , though they giue an harsh and vncertaine sound . Which , had you vttered plainely , as you doe it as other things , couertly , you had spoken well , and with commendation , for there bee such indéede , and they deserue to be touched , and sharpely to be taken vp . Against whome , as well as your selfe , I coulde say much , but I spare them at this time in some respects . Many good men crie out of them . There is little difference betweene some of our Sermons , and the bare reading of ignorant Ministers , saith one a a T. W. Vpon certaine verses Rom. 8 p. 11. . Such crie out for a learned Ministerie , themselues being vnlearned , saith another b b T. C. In his admon . to the people of Eng. 1. 47. . There be too too many , who to auoide the infamie of vnpreaching Ministers , are bold beyond their strength to fly without wings , to the great dishonor of the name of God , offense of his people , and incouragement of the aduersaries of his trueth , saith a third c c Sophronistes . . Nominatim aliquos referre possem , saith Melancthon d d Ad Matt. Sideman ▪ epist. . So saie I , some such I coulde name : and I coulde name some , otherwise of name , who , not because they want learning , but for that they are too carelesse and negligent , handle the worde but too vnreuerently . Such men , though they preach much , yet they profite little , nay , doe great hurte by their example . The yong Cocks learne of the olde to crowe .

Manie reade much and learne little .

Them which reade much , and learne little , blame not : For Learning , whether it be great or small , is no reproch . It is the greater praise I grant , to reade much , and learne much : yet are they praise-worthie that learne anie thing , though it be but little , by their reading .

They which reade much , and learne little , are to be praised , and pittied : praised , for their painefull reading , pitied , because they reade and profite no more . Yet are they not to be dismaied from reading , but to be incouraged thereunto , and withall , aduised in their much reading , to vse more diligence .

Manie that reade little presume to write much .

It is of Writers as of Speakers many times , the more ignorant , the more impudent . The emptiest vessels make the lowdest sound : and the Parrat will prate when the Nightingale wil not sing .

Those men that will either speake or write before their time , I mislike and condemne so much as your selfe .

Of idle we haue but too much , but of learned and godlie writings , we haue but too few , and can neuer haue too much .

It were a golden world , if men would do that good vnto the Church and Common weale which they are bounde . The worlde is not of golde nowe , but of earth . Séeing the best learned in these daies take not the most pains : and good men , though of inferior giftes , doe their best indeuours to doe good , be thankefull vnto these , by whome you do or may reape commoditie , but blame those for not doing their partes .

He is a foole that will no siluer because he can get no golde : & they are no wise men that despice the meane graces of God , ( if any grace of God be meane ) séeing they can haue no vse of the best mens gifts , or more truely of the more notable giftes in worser men . For I count him the best man , not which hath the most and best giftes , but which imployeth his talents to the greatest aduantage of his Maister .

And take héede how you despice any wisedome and knowledge offered you from the Lorde , by a man whose learning is but litle , & his writing much , or because a man knoweth litle , and yet writeth much , except you can showe that his knowledge or writing is not syncere . Least by the iudgement of the Almighty ( who euen so punisheth commonly as wée do offend ) it come to passe , that you be despiced your selfe , séeing other men of greater learning , and more giftes , are either silent , or more sparing of there spéech then your selfe . Which that you may auoyde , make more pretious accompt of them which write much , though they know litle , their litle knowledge for substance being the knowledge of Gods Church , and their manifold writings consonant vnto the holy Scriptures .

And yet as the Grecians intituled their writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if Plinius secundus ad diuum Vespasianum . when à man tooke their bookes in his hand , he tasted an hony Combe with his lippes : so these men omit no titles for their books , which may expresse either the excellency of the matter , or the conceited wit of the author . But Prou. 25. 4. à man that boasteth of false liberality is like cloudes , and winde with-out raine , saith Salomon .

Augustine * * Vntrue . Augustine did not , but the Pagans did obserue so much . De consens● Euan lib. 1. cap. 7. obserued that our Sauiour Christ preached much , but wrot nothing . Manie * * Vntrue . There be v●i rie few . that haue the roome of Christ at this daie , are giuen to write * * Vntrue . They writ● but little . 1. Cor. 1. 17 . much , though they * * Vntr● . preach little . And yet as Paule saide , He was not sent to baptise but to preach , though both were necessarie dueties of his calling , so must it be said of Paules successors , preach they much in season , and out of season , write they neede not , but as opportunity is offered , and occasion doth serue .

You prosecute poore writers verie hardly . Yet are they not charged with any thing erronious , or otherwise offensiue , ●hy them published . That which hitherto you misliked is their verie writing , and their writing much , and brandishing their writings with excellent and wittie inscriptions . Whereby you haue shewed your young head , but no learning at all . You haue yet more to saie for the disswading men from writing , which I will particularly discusse that you may sée the iniquit● , or more truely the iniustnes of your complaint .

Of S. Augustine , which was the most mightie hammer to breake the braines of heretikes into peeccs , in S. Bernards a a Super C● tica ser. 80. , for his sound iudgement in religion the Prince of all ancient Diuines , whether Greeke or Latin , in M. Bezaes iudgement b b In ● . c. epist. Pauli ad Rom. which expounded the scriptures , no man so profoundly , which taught Christian behauiour , no man so profitably which defended the Catholike faith , no man more zealously c c Tritenh● . l. de ●c scrip . , of this S. Augustine , I say you write too abiectly , when you saie , Augustine obserued , as ●f he were but Mosse . But I maruell not you write no more reuerendly of him , which is but one , ( though a notable starre in the Church ) séeing you eclipse the glorie of all writings and writers in this your Epistle .

Your citing of S. Augustine sheweth plainely how well you read , ●f euer you read S. Augustine . He writeth indéede in that place by you quoted how Christ he preached , but wrot nothing , yet marke the place well , and you shall finde , how it is no obseruation of his , but an obiection of Pagans , who to discredite the writings of the Euangelists and Apostles ( as you do the writings of good men , ) obiected , euen as you do nowe , Christ he preached , but wrot nothing , which S. Augustine doth answere .

Christ preached much , but wrot nothing ,

Christ he preached much , it is true . For he taught in the Temple d d Luk. 20. 1. Iohn 7. 14. , in the daie he taught e e Luke 2● . ●7 . and daily he taught in the Temple f f Luke 19. 47. , and on the Sabboth daies g g Luke 4. 31. hée taught , and went about all Galile h h Math. 4. 23. and all cities and townes i i Math. 9 ▪ 35. , teaching in their Sinagoges , and preaching the Gospell of the kingdome . But that he wrote nothing , it is vntrue . For he wrote moe bookes than Paule , as he baptised moe Disciples than Iohn did k k Iohn 4. 1. 2. , though neither he baptised , nor did write , but his Disciples for him , and in his name . For as it was not the Disciples that spake , when they preached , but the Spirite 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 thinges to their remembrance m m Iohn . 14. ● , which they did write . So that the workes and writinges of the Apostles , are vndoubtedly the workes of Christ . And therefore the Apostles writing much , you can neuer in truth saie , Christ preached much , but wrot nothing . For he both preached , and wrot much , though he wrot not by himselfe as he ●id preach .

You say Christ he preached much , but wrot nothing , you may as well blame the Apostles , & al the Fathers , as any able man in these dayes for writing . For if euery action of Christ is necessarily to bée imitated of his ministers , then did both the Apostles , and the Fathers 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 out-gone all writers , ( of thy coat since the Apostles time ) both for number of books and for profitable writinges n n Tritenhe● . l. de ●c . S●ip . euen thou hast finned , and shalt aunswere for thy payns , ( though of neuer so good an intent ) vndertaken for the benefite of the Church , séeing thou hast not followed the example of Christ , who preached much but wrote nothing , and thou hast written much , whatsoeuer thy preaching was .

Christ preaehed much , but wrote nothing , say you . So saide the Paganes afore you o o D. August . de Consens● Euan. l. c. 7. accusing the good Disciples of sinne , as presuming to doe that which Christ the wisest man did vtterly auoyd . Christ preached much , but wrote nothing , say you . So say the Papistes to draw all credite from the holy Scriptures , vnto their vnwritten blasphemies , and traditions . For , saith one of them p p Viguer● Instit. ad C● . Theol. 10. c. ● . v. 10. f. 8● . ● Christ outwardly did not write , nor commaunded the Euangelical Gospel to be written , but onely to be preached , and published : and another sayth q q Costerus ●nchirid . Co● trou● . c. 1. p. 4● . It was not the will of Christ that his Church should rely vppon paper writings , nor that hys mysteries should bee committed to parchement : plainly showing that the Apostles sinned in writing as they did . For they did more then they were enioyned to doe , and contrary to the will of Christ when they occupied themselues in writing , whereas they would haue preached much , ( after his ensamples ) and written nothing .

It may be you dislike not , you haue in reuerend estimation the writings of the Disciples and Apostles of our Sauiour Christ , I hope so to : how be it he that shall mark your words aduisedly : can neuer thinke your meaning to be syncere . The Arrians thought well of the holy Scriptures too : yet they abolished vtterly both the decrées of the Nicene Councel r r Soxo● . l. 4. ● . ●6 . and the most profitable writing of the holy Fathers s s Athanasiu● in Apolog. Theodo● it . l. 1. c. 11. . The Anabaptists think wel of the Scriptures too , but they burned al theyr books t t Sleidan . Commen . de stat● Rel. & Rei● . l. 10. were they neuer so good . If you so commend the writings of the Apostles and Prophets , that you condemn the worthy labors of other learned men , though you are no Papist , because you preferre the Scripture , yet you come near them in this point , which hinder the growth of true religion , so well as Papists .

Many that haue the roome of Christ at this day , are giuen to write much , though they preach litle .

Now you are come vnto the ministers of the word which be writers , of whom you deliuer thrée thinges . First that there be many of them : next , that they write much : lastly , how they preach litle . And none of these thinges are true , if you meane the ministers of the word , which are publique writers . For the priuate writers who knoweth ? I trust they are many , and I pray God encrease the number of the studious so they write and study for the Churches quietnes . For sure I am their labors are most blessed of God , and liked of his Church , which study and write moste for the common good . But cursed is he , ( whereabout soeuer he be employed ) which doth the worke of the Lord negligently a a Ier. 48. ● . . Now consider your assertions .

Manie Ministers of the worde at this daie , are publique writers .

The Ministers of the worde that bee writers at this day , though they may be many , I grant , if you set them apart by themselues , yet are they fewe , very few , euen too few in comparison of those Ministers , which eyther preach , but write not , or neither preach , nor write . I am sure you can not reckon of an hundred one Minister , that taketh paines in writing , and call you those many ?

Manie Ministers of the word write much .

Blame not Ministers for writing much , which in trueth is litle to that which both others afore them haue done , and they are bound vnto .

It is no reproch to our Church that any able men do write , but it is a great reproch that either there be no moe of them , or that they write no more .

And our Diuines haue a great account before God to make ( so manie parishes remaining without preaching Pastors , and so many aduersaries on all sides arising to the great annoying of the whole Church in euery corner ) that yet sit still beholding the house of God miserablie wasting into ashes , partly by the flames of inward contentions , partly by barbarous ignorance , and will not set their handes to their bookes , and by their laboured writinges quench the same , and bring them out of danger that be readie to perish . But more to blame are you , and such as you are which neither doe good that way your selues , nor like of them which be industrious & painefull for the common good , but thinke that much ( I am affraide too much ) which is bestowed in writing .