MASTER BROVGHTONS LETTERS, Especially his last Pamphlet to and against the Lord Archbishop of Canterbury, about Sheol and Hades, for the descent into Hell, answered in their kind.

PSALME. 85. I said vnto the fooles, Deale not so madly.
Quicquid amas, cupias non placuisse nimis. Martial.
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LONDON Imprinted by Iohn Wolfe, 1599.

To the Reader.

EXpect not (gentle Reader) any matter of great weight and substance in this answer, the Li­bellers defence (as he cals it) be­ing nought else in ballance of sound iudgement, but the fume of enuie, and the fome of vanitie: only accept it as a rod for a fooles backe, I feare incorrigible, nam senex Psittacus non capit ferulam: who though he be brayed in a morter, will still continue to bray like himselfe. If thou thinkest it too bitter, com­pare his Libell and this answere; the reuerend Archbishop, whom with his foule mouthed slaun­ders he defileth, and himself a vainglorious Thra­so, a fugitiue abroad, a schismatike at home, a tormentor of soules with mysticall riddles, a cla­morous trumpetor of his owne praises, and so iudge of both. Some, I know, haue said, he is [Page] halfe mad that should answere him; a smooth co­lour for idlenes, and a goodly couer to shadow their ingratitude, who serue a master for fee, not loue, and care not how he is abused, so they be exalted. I say with Dauid, Adhuc vilior fiam plusquam factus sum, and, as it is, haue done it: if thou approue it, I glorie not: if other­wise, I care not. Ʋale.

PROV. 14. 3. ‘In the mouth of a foole is the rod of pride.’

SECTIO. 1.

THere is a fantastical fellow in Dion much-what of your humour, Master Broughton, who was fully perswaded, that, because he had maried Tully his widow, of neces­sitie Dion Co [...]. he should proue summus Orator; or in that he had once sate in Caesars chaire, he must needes become summus Impera­tor: such is your conceit, as appeareth by your manifold malepart letters to her Maiestie, his Grace, and the late L. Treasurer, that be like because a Iew once saluted you with an epistle (as you faigne) therefore you are the only Hebrician, and in that your armes are the three Owles, Athens fowles, forsooth, therefore you are the onely Grae­cian in the world, and which are your owne words, by Heroaldie Ep. ad Thesa [...] a great gentleman, and therefore no meane place must serue your turne. This conceit of yours, whetted with some small learning, but e­specially edged with naturall pride, hath made your tongue so keene, and your stile so sharpe, that neither spares to wound whom your fancie misliketh. Aboue all others you haue chosen the most Reuerend father the L. Archbishop of Canterbury to launce and cut therewith, Ep. ad eun [...] reioycing, as you say, to haue so high a personage to worke vpon, threatning in your letters to a Doctor of Diuinitie, to Ad D. Stoll. set either his Graces fame, or your owne past cure. I know that Accius is reported to haue cut through a whetstone with a rasor (it may Liuy. bee he deserues the whetstone that records the storie) yet that was a miracle, and a greater would it be accounted by him who [Page 6] knowes you both, that your pen, Sir Hugh, made of a goose quil, should any way pearce, much lesse wound, the impenetrable fame of a Prelate, so learned, so graue and vertuous. Whom, if you knew how little your virulēt letters (parbreakt from a poy­sonfull stomacke, ingorged with impudent lies, belching forth insolent and vnsauourie challenges) did affect or moue, were you not past all shame, you would haue done with them; as that Emperour did with his Aiax, long since haue put them to the [...]et. Aug. spunge: or, as it seemeth, being void of all patience, with that rayling Poet, when he saw his Inuectiues nothing moued his ad­uersarie, slipt his neck into an halter, & made a rafter his death­bed: and so, as the Poet said, haue made of your selfe one long [...]lut. dist. adul. letter, to see so small effect of your lying letters. Wherefore if you expect his Graces owne answere to your querulous Libels, for all your much pretended learning, you shew your selfe, in that, an idiot, to thinke that either he should bee so idle in that high place, being [...]: or so prodigall of precious [...]phocles. time, as to waste good houres in answering such vaine follies, or so carelesse of his honour, as to stoope the billing of such filthie garbage: yea so much he pities your madnes, (being acquain­ted therewith from your subsizership in Trinitie Colledge) that when some sonnes of Zeruiah, in zeale of his high calling, offered [...]am. 16. themselues to throttle this Shemei and hot-tongued curre, his answer was to them with Seneca, Quibusdam canibus innatū est, vt [...]. de rem. fort. non pro feritate, sed pro consuetudine latrent: It is custome, not curst­nes, which makes him barke. Wherein, vnder correction, his Grace is deceiued in you: for a dog not wormed while he is yong, will in time proue mad: your worme from your youth hath been a proud conceit of your self, which, being no [...]rished vnder your tongue so long, makes it now runne riot. It is to late to worme you, and preuent your madding, but time enough to file your teeth, or muzzle you, to keepe you from biting. And this haue I taken vpon me to doe, the weakest of many, who would faine haue been vpon you, yet strong enough to grapple with Hugh Broughton, a man of such rare wants and singular imperfections. How the Reuerend Archbishop will like it I know not, whose replie, being moued thereunto, hath bin that of Salomons, Answer not a [...]u. 26. 4. [Page 7] foole according to his follie, least thou also be like him. All one with that of Socrates, fitting, in metaphore, you more aptly: If an Asse Diog laert. kicke me, shall I kicke him againe? Notwithstanding I take my selfe, being both a member of that Church, whereof his Grace next vnder her Maiestie, hath chief gouernment, & also an attendant on him, ingaged to him by some fauours, bound in conscience to spend a few spare houres of vacant time, in answering those saucie letters, slanderous reproches, and scandalous imputations of a conceited, malecontented runnagate, such a one whom S. Peter and Iude haue liuely described Presumptuous, standing in his owne 2. Pet. 2. Iud. vers. 8. 13 [...] conceit, a wandring starre, a raging waue of the sea foming out his owne shame, and speaking euill of them which are in authoritie. Which ra­ging madnes, had it kept it selfe in inke vnder seale, silence had been the best answere, and your papers, Sir Pamphletor, might haue made fit sacrifices for Vulcan his altar, [...] Homerus & Plut. [...]. But sithence you will needes be mad with a witnes, & proue a foole in print, & slauer out your follies in view of the world, vnder reformation, it standeth not with Christiā policie, or charitie, to let you slip vncontroled, but as Salomon wi [...]heth to Answer a foole according to his follie, least he braue it out, & triumph in Prou. 26. 5. his owne eyes. For though a guiltles consciēce, like a marble stone, saith Ierome, shiuereth al reproches, like arrowes, shot against it: Hierony. August. yet as S. Augustine hath well obserued, it is magnae crudelitatis, for a publike magistrate, sic in consciencia acquiescere, vt famam negli­gat, so to relie vpon the innocence of his actions, that he neglect all annoyance of his good name. And therefore, Mr. Broughton, arme your selfe with patience, if it bee possible for a proud man to haue such a vertue, that since against the law you haue not Exod. 22. 28. ceased to curse the ruler of the people, and Act. 23. to reuile God his high Priest, which S. Paul repented hee had ignorantly done, though that Priest were an vsurper: and against the profession of a Diuine, with such ribauld termes, vnsauourie, and shamelesse lies, yea, and contrarie to all humanitie, against him, who in the Vniuersi­tie (by your owne confession) was a chiefe meanes of your pre­ferment; Epist. ad Com. Hunt. ad Sed, Olam. be (I say) as patient as you can, and Psal. 109. let not indignation vexe you like a thing that is raw, that you may learne, in your own vaine, hereafter to rule your pen, and order your tongue, and [Page 8] forbeare the presse, though you will neuer bee taught to know your selfe, to feele your weaknes, or regard your betters.

SECTIO. 2.

I Remember Theophylact, alluding to that place of Salomon where Theophyl. in Luc. he saith there is a Maried foole, nameth the wife [...] Ladie Selfloue, which vsually is attended by foure waiting maides; the first is [...] an inward selfe conceit; the second [...] a vaunting vtterance thereof; the third [...] a vaine affection of publike ap­plause; the fourth [...] a loftie ouerweening, with a scornfull con­tempt of others: the husband to this wife, saith the father, was the Pharisee, Luc. 18. who left her a widow after his death, till you, Luc. 18. Mr. Broughton, were borne and came to age (our English Pha­risee) for Nazianzens rule is true, [...]: Greg. Naz. [...] [...]Naso. Meta. 2. not the nation, but the affection makes a Pharisee. Narcissus in the Poet, neuer so madly admiring his own beautie, as you haue delighted in your selfe, in so much that, you may see, if you were not blinded sottishly, how Theophrast his prouerbe is verified in Theoph. Plut. you, [...]. You haue loued your selfe so well, that none other of iudgement either loues or likes you at all. Yet if looking your selfe often in this Selflouing glasse, you would do, as S. Iames saith, that is, hauing considered your naturall face, [...]ac. 1. 24. you could goe away, and forget immediatly what your fashion was, some hope there might be of your future humilitie: but to preuent that, [...] attends you, putting you in minde of your great paines, your Concent of the Bible, your Sinai sight, your Daniels weekes, your Rabinicall oracles, your Genealogicall Catechismes, wher­by you are so houen and lifted vp, that with Simon Magus your Preuentor, (for that title fits him better for semblance of pride, [...]p. ad Reg. pa. 3 & literas ad D. Stoll. then D. Bancroft, whom you call your Preuentor in the Bishoprick of London) as if you were borne at Nonesuch, you are not conten­tented to be accompted [...]. Act. 8. 9. a great Diuine, but [...]. Act. 8. 9. 10. vers. 10. the Cleerer of Diuinitie, the I per se I, and the belweather of Diuines (it is a poore flocke of sheepe where the Ew must beare the bell) for so your masked Iew, viz. your selfe writes. [...]pist. Abr. Rub. [...]c dicta. Behold that is the wiseman, whose praise is gone ouer the whole earth, [Page 9] euen Hugo Broughton. Which selfe conceit forgeth such fancies in your head, that as the runnaway apprentice thought, the bels recalling him, told him he should be Maior of London: so your humours building towers in the ayre, and Bishoprickes in your fancie, faine a sounding in your eares, that you heard the Arch­bishop should say you deserued as good a place as himselfe. That the Varijs epistolis ad Archiep. & Thesaur. LL. should giue out that you were Nulli secundus for knowledge. That the Queene should say she would not for all the preferments in the world you should leaue the Realme. That such a noble man should tell you that her Maiestie would, of her selfe, haue giuen you the Bishoprick of S. Dauids. That Iewes call for you to conuert them. Meere buz­zings of your owne conceited dizzie braine, (like him in Aelian AElianu [...] v [...] H [...]sto. who thought all the great ships in the hauen were his owne) none of them euer meant or vttered by them, but onely inuen­ted by the strength of your opinion, pleasing it self with dreams of high desert: which you know ( Master Broughton) hath been the ouerthrow of many well quallified men, and was among the sages of Greece accompted [...], the principall impeach­ment Bion in Laert of many mens both proceedings and preferments: for many (saith the Stoike) might haue proued good schollers, if they Seneca. had not thought they had been so alreadie, and many had risen to great places, but that, with Remus, they would attaine them Liuy. by leaping ouer the wall, not rise to them by degrees and steps. And yet, Non vlli tacuisse nocet, if you had onely intertained this Cato. [...] and selfe-conceit, smothering it within your breast, the an­noyance had been yours alone and inward, yet the world might haue taken you for a wiseman ( for euen a foole, saith Salomon, hol­ding Prou. 17. 28. his peace is counted wise): but [...] so bewitched you, that like an old bottle with new wine, vnlesse you should vent, you Matth. 9. would burst. Whereupon, though the Wiseman his counsell be, Let another man praise thee, not thine owne mouth; a stranger, not thine Prou. 17. 2. owne lips, you, vt ex stulto insanus fieres, as if you were wiser then Salomon, (for a foole, saith he, is wiser in his conceit, then seuen men Prou. 26. 16. Iob. 32. that can giue a reason) must needes, as Iob saith, be your owne He­rald, and giue titles to your selfe, blazon your owne armes, re­cord your owne deserts, euen so palpably, that your foes floute you, and your friends pitie you. For thus you pronounce of your [Page 10] selfe, in writing. The best learned in Europe thanke me most highly. Epistolis ad Arch. & Thes. Scotland writes for me. I haue found great thankes from Zurick, Den­marke, French, Dutch. I know my selfe inferiour to none for Hebrew and Greeke studies. The best Diuines haue plowed with my Heyfer, (yet himselfe neuer grew beyond a calfe.) All the learned through Christendome, Iewes, Papists, Protestants, thinke my paines an honour to the Bible. Lingua quo vadis? What, master Hugh, will you hyper­bolize aboue S. Gregorie, who is contented to marshall the foure Greg. epist. generall Councels in equipage with the foure Euangelists, but your scriblets, forsooth, must countenance the Bible? For Honor is in honorante non honorato. But of all the most Thrasonicall Brag­gadoccion Arist. self-boasting, is that cogd epistle of Abr. Ruben▪ aliâs of Hugh ap Broughton to himselfe, (which when Master Beza had read, told a countrie man of ours being present with him, that sure you were a very vaine man) scil. All thy valuation, M. Hugh, An epistle coyned by Br. with a Iewes stampe. is according to the sickle of the Sanctuarie, 20. Gerahs to a sickle. The delights of thy most high perfections are in that mans throate. The sweet smell of the myrrhe of thy learning (which is as signes and wonders in heauen and earth) is gone ouer the Ocean sea. God hath created thee, M. Hugh, to make the honour of England more honourable. Thou art a glorie and renowne euen to the Queene her selfe. Beside many other phrases giuen in Scripture to God himselfe, prophanely abused to your commendation, sauouring not onely of arrogancie, but blasphemie. To such an outrecuidance hath your selfe-conceit caried you. Which glosing letter, suppose it were true, that a Iew had written, a wiseman would haue either answered at the reading thereof, as that Philosopher did once in the like, Me hic Diog. Laert. aut ludit, aut odit. This man would procure me either scorne, or hatred. For hyperbolicall commendations are motiues to both. [...]lat. Demet. Or else haue concealed them, least the world should thinke he delighted in his owne praises, the speciall cognisance of a foole, in Cato his wisedome. But to take copies thereof, and disperse them [...]ato. abroad in Basil, and send them into England, and Geneua, that men might point at thee Leuiculum nostrum Demosthenem, (so [...]ul. Tus. quaest. you call your selfe in your epistle to the Vniuersitie of Oxford) and suppose you to be the Homer of our time, the 7. Cities neuer [...]ul. Gel [...]ius [...]ul. pro Arch. so striuing for him, as nations and kingdomes challenge you, [Page 11] this is an extreame vanitie: marry to coyne an epistle of your selfe to your selfe, vnder a Iewes name, with such Taratantara fictions and applauses, not learning onely, but euen common reason would deeme to be a desperate phrensie: for as he is mad for hunger (saith Plutarch) which will eate his owne flesh, so is he Plutarch. de se laud. much more hunger-starued for commendations, who is driuen to praise himselfe, especially with forgeries and impostures. Yet, this is the Syrenicall allurement of your attendant [...], who perswades you that written letters are personall and priuate, and selfe-praises vnder seale are easily concealed, and therfore least either enuie, or time, or silence should suppresse them, to the presse with them.

SECTIO. 3.

ANd hence commeth your Printed Pamphlets. Belike be­cause it were a sinne to spoyle cleane paper with base im­ployments, you will blot i [...] with your fooleries, that so it might be sent from the Printers presse to the Apothecaries shop, there Horace epist. to make cases for spices at the best, Et piper & quicquid chartis amicitur ineptis. Which prating rhapsodies, like Sappho his par­rats, crying nothing but Magnus Deus Broughton, to winne you Herodot. the more renowme, you doe not onely dedicate to Noble men of high place, (an insolent indiscretion to make those persona­ges patrones of such boggard stuffe) but many of them most presumptuously you front with the sacred name of her royall Maiestie, (as if your inuētions were all Treasure trouue, fiske royal, mines vnheard of, for Princes onely, being in deede to him that digs in them, as vnto Pompey his souldiers, a lost labour, and Plut. Pomp. time ridiculously spent, and the stuffe it selfe according to the prouerbe Thesaurus carbones) whose singular affabilitie and cle­mencie Eras. adag. though it bee such, that she will vouchsafe the speech of the meanest, and a small gift from the poorest: yet as Augustus the Emperour, famous in Rome that way, as not disdaining course intertainment where hee was inuited, when one as simply, as boldly, had requested him to his house, cheering him vp with Macrob. Sat. nothing but browne bread and leekes, at his departure gaue his [Page 12] host this farewell, Non put âram [...]e tibi tam f [...]miliarem esse. The like answere may you iustly expe [...], or a sharper rather, Master Hugh, for your foolish paines; s [...]lable to that, because you are a Graecian, as Philip of Macedon [...]ue to such a cenodoxicall Rhodig. companion as your selfe, who hauing [...]cribled a pamphlet in the praise of Labour, with an epistle prefixed to King Philip of Ma­cedon, his booke bearing title [...] the King puts out the [...]. and now, saith he, the author hath praised himselfe. Were there in you that learning which you pretend, Seneca might haue taught you what punishment it deserued, Principis imagi­nem [...]eneca. obscaenis inferre, to set the Princes stampe vpon base vessels, much more to dare dedicate to her sacred Maiestie infamous Libels, make the best of them, frothie conceits, fomed out from an hot mouth, working and fretting it selfe vpon the bit of dis­contentment. What man of common sense or reason, would presume to print an epistle to a Prince of her diuine parts, ad­mirable learning, singular iudgement, and menaging such weightie affaires, containing nothing else, but a fabulous dis­course of a Iewes letter sent to. N. that is to the Noddy your self, [...]pr. Basil. 98. and appoint her who should answer it? And, in another, to per­swade her that while you were expecting her answer touching your preferment, there fell such foule weather vpon the land, [...]pr. 99. that some godly disposed selected you to auert Gods wrath by prayer and preaching; which you did, forsooth, by expounding Act. 7. [...] pag. 3. how Rempham and Chiun, Babylon and Damascus might be recon­ciled from Amos to Stephen, and vpon this (so fit a theame for foule weather) the people thanked you for cleering the hea­uens by your paines, and Strangers thanked her Maiestie for [...] pag. 4. cleering S. Stephen by your pen. First proue this, what Strangers euer thanked her for you, name them, shew their writings, note the time, set downe the words, else are you too impudent to a­buse your Princes name, and the readers patience with such grosse vanities; remember what the Poet said of one, almost as vainly proud in the opinion of his beautie, as you are of your [...]autu [...] [...]gior. diuinitie, Ait sese vltr [...] omnes nationes sectarier, Is est derisui qua­quâ incedit omnibus. And as for the other, for shame, Brough­ton, (now I cannot forbeare thee) leaue to arrogate that to thy [Page 13] selfe, which all diuinitie, and God himselfe denies thee. Thy prayers and preaching to worke miracles with God? God hea­reth Ioh. 9. Iam. 5. not sinners. The prayer of a righteous man preuailes with God: righteous he cannot bee, in the meanest degree, which hath neither humilitie, nor charitie. Thy prayers to stop the bottles of the clowdes, as Iob calleth them? the prayers of a wea­ned Iob. 38. Psal. 131. & 127. Esay. 47. Herod. Psal. 109. Esay. 66. childe are as the arrowes of a Giant forcible to pearce the heauens: but proceeding from the spirit of Babel, I am, and there is none but I, they are like Xerxes arrowes shot vp against the Sunne, these reculing to their hurt that shot them, and they re­turning to their curse that made them. To him, saith God, will I incline mine eare, that hath an humbled spirit, and a contrite heart: which sacrifice you could neuer yet offer, nor can, till you abase your hornes, as Iob speaketh, and disgarboyle your selfe Iob. of those corrupt affections, and loftie thoughts, which makes your person, wheresoeuer you come, burdensome, and your surquedry intolerable. Se ipsum immolet qui Deum vult laudare, (saith Augustine) & totum te consumat ignis eius. And when you Augustinus. Psal. 51. haue made Dauids sacrifice of your houen imaginations, and Pauls metamorphosis of your malicious minde, then may you Rom. 12. perswade vs that you haue wrought a miracle. But what doe I speake of reason, or religion to a mad man? For were you not so, more guiltie you are of treason then reason: for in another of your Paperworkes, you prescribe her Maiestie a time to pre­ferre you, and if she will not, you threaten that then you will forsake Epist. ad Reg. the land, and of that you had sent word to the King of Scots. A good subiect verily, and a great losse no doubt. And what spirit doth Impr. 99. that speech sauour of in your last epistle to her Maiestie, that a chiefe Commissioner in her Highnes name and authoritie, sup­pressing a booke of your schismaticall fancies, you should dare to say, that he vsed more authoritie then her Maiestie had to lend him. A good world it is, when such giddie brained dottards, as you are, will limit Princes prerogatiues, and charge the High commission of Atheisme, for calling you to account for your deli­rious doctrine. It might goe hard with you, but that the Ciuill law pleades for your necke, in saying, that Furiosus & impubes [...]. de iniur. & fam. lib. iniuriam facere non possunt quia non habent iudicium. The foolish [Page 14] painter in Plutarch, that had painted a Cocke like a Goose, was Plut. & Aelia. faine to write ouer the head, this is a Cocke: you might haue spa­red that labour in putting your name to the epistles, for it is a thousand to one, if her Maiestie did euer lose time to reade them, she easily gessed that the author went a crowing with a combe.

SECTIO. 4.

OF the like Lunaticall humour are your epistles to the Lords, especiallie that which came from you about Midsomer moone last, To and against the Archhishop of Canterburie, about Sheol and Hades, senseles for the period, vnsound for the argu­ment, immodest in reproches, vntrue for the slaunders, disho­nest in false witnesses, ridiculous for the vanities. Wherein your last attendant [...] doth play her part, with a cup of ouerwee­ning liquour, hauing so intoxicated your weake braine, ( For the proudman is as he that transgresseth with wine) that as Zebul being [...]bac. 2. [...]d 9. well tipled, tooke an whole armie of men to be but shadowes of mountaines, so you there scorne all others comparatiuely with­out all respect, impudently without all shame, vnsauourly with­out all discretion, vnsoundly without all iudgemēt, madly with­out all reason, prophanely without all religion, forgetting that thundring speech of the spirit, as the Sept. reade it, [...]. [...]hilo. And yet this is that Hel [...]na, where­with you are so enamoured, of which you haue so often boasted, and with which you haue so long threatned to disgrace his Grace; in your epistle to her Maiestie, you will call him to account for all at once: in an epistle to the Lord Treasurer, you will put his Graces fame in print: in your letters to D. Stoll. you will set his Graces fame past cure: in priuate letters to himselfe, belching out vnsauourie menaces of that, which here you haue disgorged. Wherein you haue spent all the vires and power you haue for the defence of a vaine paradox, and spit out all the virus and poyson you could conceiue, in the abuse of his reuerend person, in both fulfilled the prophecie of Esay: In the former, hauing spun the spiders web, for your opinion heathenish and ridiculous; in the latter, [...]ay. 59. 5. [Page 15] hatching the Cockatrice egges, your phrases and stile being re­prochfull and malicious: and because you will be the Homerist of our time (although Master Beza his iudgement was, to a great mans sonne, who was with him at the receipt of your Greeke e­pistle, that you might very well haue written in Latin) your answere shall bee Homer-like, to the last first. Taking this by the way, which Pindarus foretold, and you haue fulfilled, [...], Pind. Olymp. that importunate selfe-boasting brings a man to madnes: and therefore some not vnfitly haue deriued [...] from [...]. And now I answer.

SECTIO. 5.

IVlian the Apostata, as good a scholler as your selfe, writing a Lactant. tractate against the Christians, yet, more wisely then honest­ly, to allure the reader, which otherwise would haue abhorred the booke, intituled it Ad Christianos: but you, adding gall to Deut. 29. wormewood, and impudencie to your slaunders, haue fronted your Libell with this inscription, To and against the Archbishop of Canterburie. Wherein though you haue watched a double ad­ [...]antage, both of this time and generation, hauing curious eares, [...]hirsting more after great mens disgraces, then Athens after Act. 17. newes; and also of apologie, because as Apuleius (he that wrote the metamorphosis of your golden brother) hath wisely said, that Insimulari quiuis innocens à quouis nebulone potest: It is an ea­sie Apul. ap [...]. matter for euery rake shame to reuile an innocent, but it is neither safe nor fit for euery man to cleere the accused; not fit, because if the answerer depend vpon him whom he defends, he shall be counted a flatterer: not safe, because in the accompt of Xenophon and Demosthenes, it is [...]: to great men that are Xenoph. Dem. de coror truly vertuous, there is nothing more burdensome, then the dis­playing of their praises. Yet in despight of enuie, ex tuo ore te iudicabis serue nequam. Thine owne conscience, and the triall of Luc. 19. thy countenance shall testifie against thee, as the Prophet spea­keth. Esay. 3. 9. Exod. 22. In Moses law he that had slaine a Burgleyer by night had been guiltles, but if the Sunne were vp when he smote him he was punished as a murtherer. Had you not knowne him whom [Page 16] you thus haue smitten with your tongue, but, like Aiax in the Tragady, whipt a ram for a man, and lent your blowes at ran­don, S [...]phocles. the Ciuill law might once more haue pleaded for you, Error in persona cui fit iniuria, facit vt non oriatur actio iniuriarum. And F [...]de iniur. & fam. lib. your excuse might haue been either rash indiscretion, or false information: but your conscience grounded vpon long expe­rience and certaine knowledge of the Archbishops great indu­strie, from his youth, not pregnancie alone; his manifold know­ledge, not paines onely; his sound iudgement, not knowledge onely; his effectuall preaching, not iudgement onely; his irre­prehensible life, not preaching onely; his wise gouernment, not vertues onely; makes it [...], as Philo speaketh, and Philo▪ doubleth thy sinne against thine owne head, and findes thee guiltie not onely of malicious slaunder to reuile the innocent, but of impudent and infamous libelling to dishonour the name and place of such a worthie and reuerend Father: of whom (if euer of any man) it may be said as of Zachary, [...], let not [...]urip. [...] [...]b. 31. malice be iudge, he hath walked irreproueably before God and men: and may pleade for himselfe against such as thou art, as Iob against his exulcerating comforters, Though mine aduersarie should write a booke against mee, would I not take it vp, and binde it as a crowne vnto me? Hauing so often verified that in himselfe which Saint Augustine speaketh, Qui volens detrahit famae meae, nolens [...]ugust. [...]rip. [...]lut. [...]lly. addit mercedi meae. For as Telephus wound [...], was healed by the speare that hurt him; and the st [...]oke, in­tending death to Iason and Prometheus, cured both: so, certaine it is, that neuer any durst touch him with any crime, either for gouernment or otherwise, but either with an after repentance in themselues they were confounded, or by his eminent integri­tie in all good mens opinion they were confuted, their slanders working his glorie, and their owne shame. And yet this sacred Prelate, this honorable Counsellor, this graue Diuine, to giue him no more titles, then that which S. Basil calleth [...], this [...]sil. [...]aut. Men. [...]mer. Seruant of God; tu tu (as one of your owles speaketh in Plautus) [...] he may say, hast presumed to professe to write against. Were it as Dem. said to Aeschi: that Aeacus or Rhada­manthus, [...] some person of note, of incomparable learning, of high [Page 17] place, of irreprehensible deportment (the Reuerend Arch­bishop hauing, we will suppose it, giuen offence) should haue confuted him, it had been too much for any such, without due reuerence, to haue aduaunced a Rebutter against his Grace: for the fathers, we know, howsoeuer their higher Pre­lates sometimes offended the Church with infecting opi­nions, neuer profest to write against them, but still super­scribed their epistles and bookes To such and such. Yet this Vide Bern. & Aug. & Hilari had been tolerable in any such person: but for a [...], a fantasticall genealogist, a paradoxicall expositor, a tragicall ape, a forlorne Pharisee, a running-headed fugitiue to bee thus publikely malepart, in presuming to write against an Archbishop, auering a trueth Apostolicall, as the impudence is intolerable, so I wonder how so many, that haue fared so well by his Graces preferment, can with patience indure, or with silence brooke this inso­lent and shamelesse presumption; but that it is knowne to proceede from an Archilochus leane and hidebound with hart-fretting enuie, but, as the Poet describes him, [...], Pindaru [...] fatting himselfe vp with contumelious scornes, and reproches. Not sparing the holy fathers of the Church, the reuerend Beaupeeres of diuine knowledge, but giuing Melchis. p. [...]. some the bable, as S. Austen by name, p. 49. lib. Sheol. befooling the penner of the Creede not expounded to his fancie, and in a short ab­stract calling all the Latin fathers the plague of Diuinitie. But Epist. ad reg. who can looke for more reuerence at his hand toward the Ecclesiasticall fathers, whose pride hath so caried him past all grace, that he sticketh not to traduce, euen in publike letters, his owne naturall father? so farre hauing been busied in Sems progenie, that he is fallen into Chams opprobrie, accu­sing Gen. 9. his father, in more vile termes then I will expresse, for an Aleknight and common drunkard; for an whoremaster and a In ep. ad Arch. Eras. chil. minion maintainer, (Turdus sibi malum) for a raunger and a beg­gerly [...]; euen in the very same letters, wherein it plea­seth the foule-mouthed varlet to intitle the most Reuerend Archbishop (I tremble to write it) Nebulo, [...], & ruina regni. [Page 18] What saith Saint Iude? Yet Michael the Archangell, encoun­tring Iude ver. 9. 11. the deuill, durst not blaspheme. But such a tongue-murthe­ring Cain, an ambitious Balaamite, (still bawling for prefer­ment) cannot withhold, but laboureth like a flie about the candle, to perish in the gainsaying of Corah. And therefore writing about the descent into Hell, hath inflamed his owne tongue with the fire of hell, that as by his genealogicall glos­ses he hath abused [...], so by his gehennical cursings Iac. 3. he might set on fire [...], and kindle a dissention about the descention, wherein there hath been so long consent. Hominem malignum forsan te credant alij, Ego esse miserum credo Martial. cui placet nemo. Other perchance will gesse thee to bee a ma­lignant slaunderer, but I rather take thee to bee a wretched skrat pinde with enuie, whom none can please, either fathers in Diuinitie, or fathers by authoritie, or parents naturall; but as the Argyraspides answered some forward youths, whose Plut. steps thou pasest, so say I, [...].

SECTIO. 6.

NOw if any man would know what ministred the fuell to this flagrant controuersie about hell, to this publike challenge and open confutation; nothing that the Arch­bishop hath either publikely preached, or at any time printed in that cause. But the briefe, and the trueth is this; Doctor Andrewes hauing, in a Sermon vpon that article, strongly out of Scripture and Fathers confirmed the descent, according to the words, you, forsooth, not worthie to bee ballanced with him for sound learning, (howsoeuer most impudently you tell the old L. Treasurer that he said, knowing you to bee his Epist. ad Thes. better in studies, that he would yeeld to you) you I say, quan­tulus, quantulus? presse into the pulpit not long after to refute his doctrine: which had it been in charitie and zeale for the trueth, it had been more schollerlike and diuine: but, as your manner is, with such contempt and contumelies to the per­son [Page 19] of the man, you held that course, which neither policie for example, nor religion for peace could tolerate, vpon which you were called before his Grace, [...]. Here Th [...]yd. you began to stirre, not onely contemptuously refusing to come, but malepartly answering his Grace with scornfull let­ters, and subscribing them, very familiarly at the best, in truth most saucely, Tuus [...], your fellow souldier. ( Sir Hugh your fellowes are in Bedlem.) And as that Souldier, your Pa­terne and predecessor in the Comedie, said of himselfe, be­cause Miles gl [...]. he had deigned his presence to one that requested it. Non, aedepol, tu scis, mulier, quantum ego honorem nunc illi habeo: so you stand vpon it mightily, in a large volume, that you coun­tenanced Ad Dominu [...] Thesaur▪ his Grace very much, in calling your selfe his Souldier fellow, yea they are your owne words, that you vouchsafed to call him a fellow in iudgement with you for religion. Nay further you trust, you say, that her Maiestie reioyceth to bee [...] with your defence for religion. Base vassall, who will not be taught the dutie of a subiect to a Prince, but will measure her learning by thy modell. Her Highnes knowes better then thy selfe, that [...] in Herodian, and other Grecians, as also Commilitones among the Romanes, is giuen by an Euphemismus of Captaines to their souldiers, to knit Herod [...]. Thucy [...]. their hearts to them by such familiar titles: and in the Testa­ment, being but twise vsed, it is vouchsafed by Paul, the great Philip. 2. Philem. ver. 3. Apostle, vnto his inferiours, but neuer reciprocall. When you were fellow of Christs Colledge (whereof came the prouerbe) that there were in the house twelue fellowes and a foole, which was your selfe, you being allowed the same diet with the Master, if you had written to him, would you haue called him your fellow commoner? Had you written to Iohn Whit­gift Doctor of Diuinitie, and called him your [...] and fellow Minister, degrees being equall, it had sauoured of some wisedome and learning: but inditing your letters to the most reuerend Archbishop, and subscribing them with that ma­lepart stile tuus [...], is surely a solaecisme in manners, and argueth great want of discretion, yea of learning: for Xeno­phon [Page 20] will tell you, that [...] and [...], and [...] and Xenoph. [...] are all one, that is a fellow souldier and a follower, and so in authors synonymically confounded, and euer ap­plied from the better to the meaner, but not vpward: and soothly so you meant, for in the very same epistle, you say, Ad Dom. Thes. that you know your selfe to bee his Graces better, and supe­riour in studie, and knowledge.

SECTIO. 7.

AFter this from letters, running out of the land, (as you pretend) you set vpon him with this late Libell, wherein is contained (as you tell her Maiestie) the marrow of your wise­dome. Epist. ad Reg. Which speech of yours puts me in minde of some Phi­losophers opinions in Plutarch, who write that the marrow Plut. Agis. Ouid Metam. of dead mens bodies, especially the back-bone, as Ouid will, doth oft turne into snakes. Such marrow, verely serpentine and viperous, doth your booke affoord, poysonfully sprink­ling his Grace with more spight then hurt; for when you haue varied your reproches with such voluntarie phrases, as your addle head and malicious stomacke could gather è triuio, the conclusion is, that he is vtterly vnlearned. There were some Philosophers so mad to say, that the Snow was blacke; and Anax. Arist. de doelo. some Mathematicians so senseles, as to auouch that the earth went round; and some Rhetoricians so impudent, as to re­proue Plato and Aristotle for barbarous and harsh; and Ti­maeus, as vaine an Historian, almost, as you are a Diuine, being Plut. Nicias. but [...], a writer of yesterda [...]es broode, vilified and abased the credit of that worthie and famous Thucydides, the mirrour of Historians. Thine owne conscience, Brough­ton, tels thee, that the Archbishop his indefatigable paines in­creased his learning; his learning setled his iudgement, his iudgement brought on his grauitie, each of these in seuerall wonne him credit and degrees, and all together adorned him with preferment. Much is the Vniuersitie beholding to you, and men of good iudgement you make the learned [Page 21] heads of that time, who selected him aboue the rest, and sing­led him to bee the Lady Margarets Reader, and after that, a­mounted him to bee the Chiefe professor in Diuinitie, were he so vnlearned, as your Loftines makes him. And it is to bee supposed by any sensible man, that her Maiestie aduauncing him to this highest dignitie, and, after that, calling him into her Priuie Councell, tooke him to bee a man both of sound iudgement, and at the least, of some learning. But this is the effect and affection of men, so farre houen with surquedrie and selfe-loue, as Menippus in the Moone tooke men for Luci [...]nu [...]. Iac. 18. moates, so Pharisaïcally [...] to annihilate all others; and as Philo hath excellently described them, as if he had anato­mized you, to accompt all besides themselues [...]; Philo [...]. (they are your owne words of his Grace) ba­bish, vnlearned, rifraffe, nobodie. Briefly, all Diuinitie be­sides yours is Atheisme, and all learning to yours is rudenes. But may it please your great Mastership to giue a reason why you count and call him so vnlearned? His Lectures in the Schooles; his disputations at Commencements; his Sermons popular both in Court, citie and countrie; his encounters with schismatikes in print; his assiduous reading in any va­cancie from busines; his sound iudgement in points of any controuersie: all these haue perswaded other to glorifie God in him, and moued the Prince to aduance him for them. Your reason is double. First, He hath not plowed with your heyfer. You delight much in that prouerb, repeating it fiue times in your letters and pamphlets, and surely it accommodates your stu­die well. For as that is but a barren soyle, and a light ground that is broken vp with a Cow, so are your labours trifles which are wrought out by Phantasie. Againe, Sampsons hey­fer was his wife, [...] skittish huswife, a Philistine to an Israelite, a treacher to her husband; yours is Genealogie, a wanton stu­die, and, as you vse it, a stranger to sound learning, a betrayer of profitable Diuinitie; his heyfer robd him of his best strength; and yours hath bereaued you of your fiue wits; the weakning of his strength lost his libertie and his light, and [Page 22] both these together brought an house vpon his head: your braines weaknes hath perished your learning, and abando­ned you the land, and, I will not prophesie, but remember thy end and thou shalt doe the better. Your meaning is he hath not spent his yeeres in the Hebrew Rabbins. Why? you that are the great scholler of the world, remember you not that of Pin­darus [...], It is not all one kinde of Pind. Olymp. 9. learning that maintaines and adornes vs all? And you the speciall cleerer of Diuinitie, haue you forgot the diuersitie of gifts by the same spirit, some to haue tongues, some prophe­cie, Ephe. 4. some interpretation? Is Diuinitie so neere driuen, that as Rahel cried, Giue me children, or els I dye: so it must say, giue me Gen. 30. Rabbins, or els I perish? Who like yong men with gray haires, as the Poet speaketh, carie titles of Fatherhood and Mastership, Pindarus. being but Punies, either for time or skill, compared with the Fathers. For if a man should aske you in Iacobs phrase, where Gen. 31. were they yesterday, or before yesterday? your Talmudists many hundred yeeres after Christ, and your Philosophers Pic. Mirand. Rhod. scarse 300. yeeres old. And howsoeuer there be that equalize some of them with S. Paul his time, yet none of those worthie streams deriuing their diuine knowledge from the Scriptures fountaine, the great Fathers and Doctors of the Church, I meane, did euer mention any of them, to my remembrance, vnlesse it be Hierome, of whom anone; I am sure not borrow Hier. tom. 3. any direction of interpretation from them. And the splen­dent brightnes of the Trueth, which in Christendome burnes still so gloriously, is borrowed from these mens lampes, not any way nourished with Rabbins oyle. And so, by your argu­ment, both ancient Fathers and moderne writers are as vt­terly▪ vnlearned as the Archbishop. I craue pardon of his Grace for abasing him in paralell with such an one as thou art. But he from the beginning of his studies, directed the ayme of his learning to those two scopes which S. Paul set vp, [...] ver. 1. Cor. 14. 12. and [...] vers. 40. the building and ornament of Gods Church. Like Zacharies good shepheard carying two staues Zach. 11. Bands and Beautie. The source of which building he reared [Page 23] vp by opening the capable mysteries of the Trinity, the work of our redemption, the incarnation of our Sauiour, the force of prayer, the effects of faith, the strength of loue and vnitie, the right vse of the Sacraments, the meanes to saluation, the horror of sinne, the comforts of the spirit, with the power thereof in the Scripture, in the Ministerie, in the conscience, most of these being points in capite, as the Apostle speaketh: Coloss. [...]. to which he ioyning, by Gods assistance, good example of life, and by authoritie inioyning maintenance of vnanimitie and vniformitie, informed the ignorant, and reformed the froward, and got reuerence of all. Whereas thy great selfe­boasted learning is like that Thessalian Scopas his wealth, for as he counted himselfe, therefore, happie and rich, euen be­cause Plut. [...]at. Mai. his whole reuenewes consisted [...] ▪ in nifles and things vnprofitable: so doe you thinke your selfe vn­matchable in knowledge, because your Rabbins haue taught you who was Melchisedecks father, and what was the age of Mordecai, and what meant Abacucks messe of potage; which Nazianzene calleth [...], not [...], trifling, not learning, and Naz. [...]. the Apostle most fitly [...] knowledge so nicknamed: 1. Tit. 6. Nay, they can tell you, who were before Adam, and the name of the man which was his schoolemaster, and will shew you that the Sunne in the firmament hath been eternall, that the Vide Ca [...]. in Mich. & Ram [...]. H [...]m [...]od. P [...]utarch. law was giuen before the creation, that the Messias was crea­ted before the worlds. Neither are their workes like Homer his Aegypt [...], &c. or the Polypus head one thing good and another pernicious: but, as Master Beza, a man as skilfull in the Rabbins as you, Sir, writeth oft, they are pleni in­eptijs Bez. in Ma [...]. & blaspemijs, full of ridiculous fables and horrible blas­phemies; and therefore by Master Caluins iudgement and counsell, the reading of them to be auoyded, as writings qui­bus Cal. in Hag. nulla adhibenda fides. And graunt there be, as the Earle of Pic. in Hept. Mirand. writeth, the mysteries of the profoundest Diuinitie in some of their Cabalists, yet, as the Poet said, Turpe est diffic [...]les habere nugas, & stultus labor est ineptiarum; and the same may Ma [...]ial. with more ease, and safetie, and with lesse losse of good time [Page 24] be found in the Fathers and classicall authors Christian: for S. Hierome, another manner of Hebrician then Braggadoccion Broughton, confesseth that their aniles fabul [...] are so infinite, Hier. tom 3. and their volumes so many, that it would aske long time euen to runne ouer them, besides the traditions so filthie, vt erubescam dicere, saith the father, that a Christian would blush to reade them, and lothe to heare them. And yet with this Rabbinicall rubbish and vntempered mo [...]ter haue you la­boured a lomie and sandie building many yeeres, telling the poore ignorant artizans in London of Caina [...] in Luke, of Chiu [...] in Amos, of 430. yeeres in the Iudges, of an excellent Cate­chisme to be framed out of the 1. of Matth. and the 3. of Luke. And which was a mightie timber log to reare, to perswade them that Adam fell the first day of creation, or else the Lion must eate grasse (did not the Echo of the Church leaue out the g. r. and giue you the rest?) and for this you accompt your selfe the Non parel for knowledge, and worthie of an Earle­dome, Epist. ad Com. Hunting. if learning had the guerdon. Neither was it needfull to fill your boasting bookes with glorying of your reading Rab­binisticall; for as they which suck the milke of ill nurses com­monly Plutarch. Gen. 30. proue ill conditioned: and as Iacob▪ sheepe, in ram­ming time, by the sight of pilled rods brought forth party co­loured lambes; so your selfe-conceiuing phan [...]asie, being euer in the [...]aning mood, by your continuall reading those fabulous masters, bringeth into light nothing but fantasticall and par­tie coloured pild conceits halfe mad, halfe foolish; and by sucking of their traditions, as of their milke, you haue taken in their conditions. For this is generally obserued in those Iewish writers, that Volunt haberi pro oraculo quicquid illis in Cal. in Hos. mentem venit. And is not this your vaine? Whatsoeuer you obtrude vpon vs in your Paperworkes, without ground or reason, they, which will not yeeld and subscribe, bee they ne­uer so learned, are but Hogs to pearles; disgracers of Diuini­tie: and be they neuer so religious, enemies they are to God his trueth, Iulians, Lucians, Apostates, Scoffers, vnsetled in their Epist. ad Oxon. Acad. studies. But in sooth, Sir Hugh, had nature through custome, [Page 25] or bitternes from discontentmēt, forced you into this Rabshi­kaes Esay. 38. vaine against the reuerend Archbishop, yet something you should haue obiected which had bin probable: but so blunt­ly, like another Ned, to call him whom her Royall Maiestie, the Noblest personages, both the Vniuersities, the whole Church, for his studies, through his conferēces, by his labours extant, and imployments daily, acknowledge, reuere, and preferre as a most iudicious and graue Diuine, to call him, I say, vtterly vnlearned, and vnable to iudge of Diuinitie, will bee counted not impudencie onely, but a phrensie. What sud­den constellation hath wrought this straunge Metamorphosis, that Tam subito coruus, qui modo cygnus erat, that he, whom you Martia [...] not long since made vmpire of that great controuersie twixt D. R. and your selfe, whose arbitrement (which you say made for you) you triumph in, and accompt of as great validitie as the [...]ist. ad Oxo [...] fine. Princes owne; yea when you thought the meanest of him, it pleased you to vouchsafe him the name of a Scholler of reaso­nable Epist. ad Nob. Ang. good accompt in speech for a Baron, that now vpon the sud­den, within a yeeres compasse at most, he, I say, should proue vtterly vnlearned, and vnable to iudge of learning? But true is that of Salomon, Non recipit stultus verba prudentiae, nisi ea Prou. 18. [...]. dixeris quae versantur in corde eius. And as Augustine writeth of some male contents, like the Israelites, Nisi homini Deus pla­cuerit, Exod. 32. Augustinus. Deus non erit; with them God shall bee no God, if hee fulfill not their lusts; nor with you any man shall be learned longer then he subscribes to your fancies.

SECTIO. 8.

BVt what art thou that iudgest thy betters? Remember him that said, Hypocrita eijce primûm trabem. The deepest Matth. 7. point of learning, and most profitable which euer thou wert conuersant in, was Gabriels message and D [...]niels weekes: wherein, as many heretofore, so of late Master Liuely hath with sound learning controled your wisedomnes, and till you haue answered him, (which you more scornefully threaten, [Page 26] then you dare, or can learnedly performe) neuer brag of your knowledge, nor bumbast your bookes with such Thrasonicall threates, Nihili coaxatio. I can tell you, you haue roused a lion. Plautu [...] ▪ Virgil▪ Nescis quantus in clypeum insurgat▪ quo turbin [...] torqueat hastam. As for your other learning, except your tongues, (wherein you are no extraordinarie man in Master Beza his opinion) it is all contained within one word Geneal [...]gie. For like the painter in the Poet, who could expresse in colours nothing well, sed simulare cupressum, if any man would haue his pour­traiture H [...]ratius. taken, or any other picture pourtraied, his answere still was, will it please you that I shall paint a Cypresse tree? Semblable is your skill: conferre we with you about substan­tiall points of saluation, presently you are vpon vs with Mel­chisedecks father, or whether Kis or Mord [...]ca [...] were in the cap­tiuitie, and herein like Sard [...]s [...]igellius in H [...]ce, ab o [...]o ad ma­la, you are in for all day, [...] it is your Hor. Sat. 3. element: mary take you thence, as Plutarch noteth of some such like your selfe [...], you are like him who Piut. Lucul. while hee holds his peace is a wiseman in Salomons iudge­ment. Remember you not ( you Cynosura and Lucifer of na­tions, Prou. 17. the stupor and admiration of the world, the admirable schol­ler of the Brittish soyle) how in Leydon thrusting your selfe for­ward to dispute, the question being about Originall sinne, within two or three syllogismes you had wrong in the con­trouersie of Melchisedecks parents? and there you might say, as Cato when hee had got his sword, [...], now I am Piut. Cat. iun. where I would be. And was it not you, our Hector, and A [...]as, the propugnacle of English faith, and the Epitome of all learning, when you had by meanes laboured in your selfe to be a dis­puter with certaine Papists in prison, hauing to that purpose laded a porter with huge volumes, euen in the very entrance of the conflict, the controuersie arising which translation of the Bible should determine, and you taking the Septuag. and they replying that there were diuers copies, many editions and great diuersities of them, and therfore asking you which you would stand to? very learnedly, iudiciously, and soundly [Page 27] you answered, I will be iudged by that Septuag. copie which was found in a wall at Geneuah. You choked them presently, but it was with laughter. And for your mysteries, wherein you challenge such a grace aboue his Grace, for plaine, and yet Epist. ad Reg. profound exposition: first, as high points, as obscure, and, I am sure, more in number are within the compasse of S. Iohns Reuelation, then in Daniels prophecie, and those the Reuerend Archbishop (of whose Grace still I [...]raue pardon for this dispa­ragement offered him in comparing him with thee) vnfol­ded both learnedly and profitably, to this daies remem­brance, in the Doctors Chayre at Cambridge, before thou wert crept out of thy Alphabeticall shell: and doest thou talke of plainnes, which makest riddles of easie histories? Let him that reades iudge of perspicuitie in this example, among Ep. impr. [...]as [...] ▪ 97. in o [...]a [...]. many other, printed and sent by thee to the Councell. ‘ Aba­ [...]uck brought Daniel a messe of potage, whereas the sentence written in great letters, The iust shall liue by faith, this for two points. Iustice challenge [...] of Daniel to haue stopped the lions mouth, and faith, told by the King of him, made the saying of the amiable Prophet to be the messe of potage to him that alwaies maketh God the iudge.’ Where is your heyfer now to vnfold your riddle? It is no marueile you so affect the Scottish mist; for where the head doth [...], the tongue m [...]st needes [...]: And now whether is Daniel or Praefat. ad Da­niel. you the to [...]mentor of soules? Yea but say you, his Grace hath borrowed all his knowledge from the Fathers, ( hui, s [...]crile­gi [...]m) but mine is wrought out of mine owne inuention. So Epist. ad Reg. of all other creatures the Spider workes his webbe out of his Pli [...]y. owne substance, but the strongest webbe a poore flye may breake. And a [...] [...] most commonly come of excre­ments. Arist. But in trueth, M. Broughton, dissemble not by whom you thriue and line: In Herodotus you may remember a sto­rie whereof came th [...] prouerbe, [...], The table of the Sun, E [...]s. ex Her [...]d. a field wherein euery morning there were victuals sound readie scattered for any th [...]t would gather them, which the poorest sort ver [...]ly did thinke had come from heauen by the Sunnes influence, whereas indeed the Magistrates [...]ad con­ueighed [Page 28] them thither closely and vnknowne to the people: and Bel his priests priuily lurched the viands, which were Dan. 14. supposed to be deuoured by the Idoll: so cloake your stealth as closely as you can, (like a [...], in Demosthenes sence) Demost. & Vlp. in cundem. there are some that can tell and smell from whence you bor­row and gleane your much bragd-of Concent, and your glo­ses: and if you continue exasperating, there are that will scatter ashes to descrie your footing, and deplume your bor­rowed feathers, returning you like a Coote, telling you that Aesop. Horat. euen for those two places, whereof you arrogate to your selfe the first apocalyps; that Mercerus, is your great master for Epist. ad Reg. S. Steuens Rempham, vpon Amos: and S. Austen your Index and gnomon for S. Peters place of preaching to the spirits. And Epist. contra Arch. p. 10. whereas you say (after your saucie manner in a cothurnicall challenge) that if his Grace cannot see that you haue cleered Peter more then any before, the cause is his ignorance in the Hebrewes. Why? sillie fellow, his Grace will not only answer thee with Salomon, that there is nothing now which hath not been Eccles. 1. Augustinus. said before: but will reach the 99. epistle of S. Austen, and there will shew thee whence thou hadst the purest light for clee­ring S. Peter. Onely here is the difference, as the Poet said, At male cum recitas incipit esse tuus. Whatsoeuer is sound in Martial. thy writings it is borrowed: but the Lunaticall conceits, which therewith are blended, are thine owne. And this is sufficient for your first great challenge of his Graces vnlear­nednes, his ignorance of the Rabbins traditions, viz. the op­probry of Christianitie, and the scumme of Diuinitie. Where­in least you should be counted as the onely malicious slaun­derer, and detractor of so reuerend a person, you call to wit­nes D. Sarauia, who told you, asse you say, that he could not beate into his Graces head the bare conceit of your deep stu­dies. Varijs epistolis ad Reg. Thes. Arch. Yea but D. Sar. cries out, Os impudens, and requested one to tell you that you did falsly belie him in this, and where­soeuer in this kinde you name him: and thinkes verely it is but your spleene against him, breaking out in reuenge of an old quarell: for your Mastership being in loue with a rich [Page 29] Marchant strangers daughter, and vsing the good Doctor as a mediatour for the match, the father a wise graue man, but once hearing of Broughtons name, in no case would admit his daughter the speech or presence of such a giddie headed Ly­sard: and vpon this you raued in your passions against the Doctor, chafing extreamely that he had not sufficiently com­mended you so highly as you deserued. And therefore he takes this to bee but the [...], and vomit of a cholericke stomacke, to make him an author of a malicious slaunder.

SECTIO. 9.

YOur second reason is, that the Archb. is no Graecian, nor knoweth one letter of the new Testament. Qui semel ve­recund ae limites transilijt, knauiter fit impudens. Who knowes it not ( Broughton) that, in his publike Lectures, he euer read out of the Greeke Testament, and hath brought vp some vnder his priuate tuition, which are able to passe through a­ny part thereof as readily for the Grammer as thy selfe, and more soundly for iudgement, (for thou art mad,) and with­out either thy calfe or heyfer dare challenge thee at the Greeke Testament, for a better Benefice then that which a London Alderman should haue paide an hundred pound for, to thy behoofe, by thine aduice? And how knoweth your Rabbinship that he is no Grecian? For he hath falsely translated pag. 56. 57. [...], and by it hath marred all Diuinitie and discipline. It is a mightie word, belike, that carrieth such weight. But pull in your eares you Cumane beast for all your Lions skin: an ear­then potsherd though it be gilded will easily discouer it selfe, saith Salomon. He is very simple who knowes not your mea­ning, Prou. 26. it is a Bishopricke you haue expected, and hunted after mainly; and defeated of your hope, as being a very lumpe of intolerable pride, and singular indiscretion, now you would faine currie fauour with the Presbyterian faction, though the time was, when they angred you, that you could call them ignorant hotliuered fellowes, of an vnseasoned zeale. But to Epist. ad Oxon. [Page 30] your reason. His Grace in his answere to the Admonition, (for Resp. ad Admo. pag. 15. sect. 3. thither you reuoke vs) expounds [...], Matth. 20. a tyran­nicall and lustfull gouernment, exorbitant from the milde course of law and iustice, such as the Heathens vsed ouer their subiects with oppression and vnlimited licence. And very fitly and fully hath he so translated it, for [...] in composition is not idle, but signifies Budeus. Eustatius. either as [...] an addition; or as [...] an opposition; or as [...] a transgression. Against this you bring two arguments, both borrowed, by your leaue, from the inuention of that great replier against the Archbishop, and that is some discredit for Epist. ad Nob. fine. you, that disdained to bee any Bishops Chaplaine, to bee a Presbyters licktrencher: for you, the graund Mintmaster of learning in our age, sapere ex commentarijs, and to haue scien­tiam Sen. Quintil. atramentalem non mentalem: we expect from you, strange flowre of Athens▪ things new and vnheard of. Is your owne heyfer now decayed, that you must borrow two calues from him? and vse the helpe of his art, when Plutarch tels you that of all artizans [...] Cartwrights doe make nothing Plut. [...]. straight, but as their instruments are bowed, so their work­manship is crooked? Quanto tu melius hoc inuenisses Thraso? But Terent. pag. 56. the first is, S. Luke puts it without [...], and therfore euen a simple and si [...]les gouernment is forbidden the Cleargie. I answere, that as the authors of this argument, being great patrones of the second mariage after diuorce by the partie innocent, when they are vrged out of S. Luke. chap. 16. 18. that Whosoeuer put­teth Luc. 16. 18. away his wife, and marieth another, committeth adulterie, with­out limitation or exception, send vs backe for a nisi vnto S. Matthew 19. 9. and so for that matter Luke must be iudged Matth. 19. 9. by Matthew. By the same authoritie we remit them and you from S. Luke to S. Matthew and Marke, for the simple to bee Matth. 20. Luc. 22. expounded by the compound. Your second stolne argu­ment is, that our Sauiour speaketh of those rulers which were cal­led [...] beneficiall men, and therefore all, euen the mildest gouern­ment, is meant by [...]. Your huge learning might haue controled either their ignorance, if they kn [...]w it not, or their bad conscience, and your owne to, if knowing you should [Page 31] write the contrarie, that titles of Heathen princes were giuen either by a flattering [...] or by an ironicall [...]. Plutarch calles them [...], popular applauses puffed with Plut. Demet. a breath, and drawne backe with another. As they which cried Osanna one day to him▪ on whom the next they cried Matth. 21. out Crucisige. For those princes whom some of their subiect [...] intituled [...], as patrones in their gouernment, other called them [...], as deuourers of their people. As the same An­tiochus Ath [...]n. d [...]l. l [...] 12. S [...]t [...]. at one time was saluted both [...], and [...], a glo­rious prince, and a furious tyrant. And the same, of Caesar, Tranquillus sheweth in an excellent example. And if Plu­tarch, a man better read in Heathen stories then either you or your author, had been consulted, he would, in a most learned discourse to this purpose, haue taught you that Aristides ex­celled all other princes, in deseruing to bee saluted by the name of lust, whereas all the rest delighted to be called [...] Plut. Ar [...]st., [...]. City-spoylers, thund [...] ­bolts, subduers, Egles, Hawkes, reioycing in those [...]es of vio­lence, rather then in names of mildnes and vertue. And the Romane stories demonstrate that the posie of their Empe­rours was, according to their fancie and practise, Si libet, licet. Amon. Carac. If those other titles were giuen them, it came from the peo­ples glosing, not their desert: as that title did from a Draper, who writing a booke vnder your patronage, dedicated it To the Reuerend Father Hugh Broughton: as if you had been some Bishop, whereas we know you to be an ordinarie Mini­ster, and no more then a Master in Arts, or Bachelor of Diui­nitie at the most. A third argument you adde, and a man would sweare it is your owne by the follie thereof; The Pres­byterie pag. 57. 1. Tim. 2. must not [...] out of 1. Tim. 2. If by the Presbyterie you meane their Clerolaïcall Consistorie, let them answere you, and defend their authoritie, which approue and would erect that Confused bench: if our gouernment Episcopall, I then tell you, that S. Basil calleth you [...], a counterfeiting Basil. [...]. coyner of Scriptures. This place you might haue kept till your mariage, for S. Paul teacheth husbands there to keepe [Page 32] their wiues from soueraintie, and not suffer them [...] to take head and ouerrule: and if you will needes, by your vncontroled authoritie, vnderstand it as the Apostle Ephe. 5. Eph. 5. de sponsis spiritualibus, it makes for vs in this proportion. The wife must not [...], but submit her selfe to her husband as her head: so the Bishops being husbands to their seuerall charges, as they must loue them and cherish them, so withall to keepe them vnder and in subiection, least they should [...], take head against their rulers and spirituall husbands. Yet still you adde, or rather madde on, If his Grace had any Greeke, or conscience, he would haue expounded [...] by other scriptures. Put on your spectacles you purblind and proud­blind Pharisee, and view his answere to T. C. p. 69. and see his interpretation confirmed by a paralell of two Scriptures, Acts 19. 16. where the word importeth a deuilish dominion Act. 8. 19. 16. 1. Pet. 5. 3. and preualence; and also out of the 1. Pet. 5. 3. where it sig­nifieth a violent and fleecing gouernment. Yea but he should (say you) haue looked backe into the old Testament of the Septuag. Sis memor ô mendax. In your quarrell about Hades, you fetch vs, to expound Hell in the Creed by, prophane writers, be­cause the vse of that word in Scripture chokes your fancie: but here the Grammarians concluding against you, who Steph. Eras. & alij. translate this place of S. Matthew, dominari in illas, not illis, expressing the force of the preposition [...], now you flie to Septuag. and translators must expound Christs meaning. Is this your method (farre differing from Nazianzene and Au­gustine) Naz. [...]. Aug. de doct. to fetch a naturall exposition from an accidentall translation? euen from that, which, in many sound Diuines iudgement, is lesse to be allowed of, as currant for decision of controuersie, then our vulgar English, against which you haue so virulently declaimed. Greatly you haue boasted of, and In ep. ad Nob. much threatned these two places, (for euery later paperwork of yours is but a Tautology of the former) Et quid tanto dignum Horat. feret hic promissor hiatu? The ayre thundred, the hils quaked, the earth opened, and behold a mouse. This word [...] and the authoritie thereof is graunted to Adam euen in his perfe­ction. [Page 33] Genes. 1. and againe attributed to Christ in his soueraintie. Psal. 110. But neither of these may be said to haue tyrannicall power, and rule granted them. Papae, iugulâras hominem. Giue me leaue, good Master Thraso, to tickle you. Tuumne, obsecro, hoc dictum Tertul. E [...]. erat? vetus credidi. Yea but what if these puffed sayles hoisted vp, ouerthrow your owne barke, and make for the Archbishop against you? haue you not (to vse your owne words) spunne a fayre thred, and wouen a good cloath? For the soueraintie giuen to Adam ouer the earth and beasts, was iustly expres­sed in [...], viz. in breaking y e clods of the one, by force Tertul. and violence, in cicuring and slaying the other with blowes and death. For though flesh of beasts was not eaten till after Gen. 9 the deluge, yet man before that flood and his fall, had, by the authoritie from God in the force of this word, power ouer the beasts both of life and death, and so the Hebrew word ra­dah signifieth: therfore this dominion [...] ▪ to keepe the Cleargie vnder, as Adam kept the earth and beasts, (which is rightly [...]) wee with S. Peter deny to Ecclesiasticall gouernours, as forbidden by our Sauiour in 1. Pet. 5. [...]. detestation of Heathenish rulers, who vsed their subiects like beasts, both imploying them in seruice slauishly, and consu­ming them vp either by executions or exactions. As, if your malice blinded not your knowledge, you might see by con­ference of 1. Sam. 8. 11. for God there describing the manner 1. Sam. 8. 11. of their King which should raigne ouer them, he sheweth a paterne of the Heathenish tyrannie, not of that lawfull and princely authoritie prescribed by himselfe, hauing inioyned the contrarie in the law of Moses. Deut. 17. 20. And I take it worthie the obseruation, that God giuing prerogatiue and soueraintie to Cain ouer his yonger brother dominaberis illi, Gen. 4. 7. changeth the word he vsed to Adam, which the Septuag. haue translated [...], not [...], this being no fit gouernment [...] brother ouer a brother so to rule; much lesse for fathers [...]eir children, or Pastors ouer their charge. Now for [...]er place, Psal 110. 2. where the father saith to his sonne Psal. 110. 5. [...], be thou ruler in the midst of thine enemies. (in good sooth [Page 34] I pitie thee) The whole Psalme describeth Christ in his full power, either raigning ouer his subiects, whom vers. 3. he cal­leth populum voluntarium, a people willingly submitting them­selues vnto him, ruling them [...], Psal. 45. with a scepter of righteousnesse, meekly and kindly, and the time of this raigne is called dies virtutis, the day of his power: Or sub­duing Vide Flamin. his enemies, and making them his footstoole, to the suppressing of whom he hath authoritie giuen him [...] to ouerrule them, and for that he hath [...], a rod of power, vers. 2. And the time of this domination is called dies▪ furoris, or narium, the day of his wrathfull indignation, that they which will not kisse the sonne as friendly subiects, Psal. 2. Psal. 2. and be ruled by his scepter, should be subdued by the sonne as his enemies, and brused in peeces with his iron rod: and this also, being rightly [...], a power in reuenge against vnderlings, as enemies, is forbidden the Apostles by our Sa­uiour, Matth. 20. For howsoeuer he allow them with S. Paul a rod of authoritie and correction, to keepe their Cleargie in 1. Cor. 4. awe, yet he permits them not his rod of iron to crush them in peeces and make potsheards of them: because their power Psal. 2. Galat. 6. must not be in reuenge but loue, and with the spirit of meek­nes; [...], in their correction moderation, and in their punishments compassion. And so the simplest may see, that this word [...] is vsed in the first place for a dominion o­uer beasts; and in the second for a reuenging power in exe­cution of enemies; and generally, as the best Hebricians do Vide Brixian. obserue, the originall word is alwaies vsed for dominari in, or aduersum, a domination of hostilitie and violence of furie. And thus being taken in your owne grin like a Woodcocke, I dismisse you for this point with aduise, to looke vpon your blacke legs hereafter, and downe with your traine you Pea­cocke, and cease craking (crauen as thou art) of thine owne vnmatchable learning, or cackling of the vnlearnednes of thy betters: for were thy grace no better in [...], then thy skill is in expounding [...], thou might perchance proue more humble, and write lesse. [...], as Plato spea­keth, Plato. [Page 35] and now I come to your [...], which from Plato you haue borrowed.

SECTIO. 10.

NAmely, to your admirable conceit how Christ descen­ded into hell, that is, the world of soules. Wherein you still shew you are a great Rabbinist: for this is a cōmon prouerb with them, That it is better being the head of a fox, then the tayle of a lyon: that is, the author of an addle fancie, then the schol­ler of a receiued veritie. Neither the consent of Greeke and Latin Fathers pleasing you, who concluded his descent into hell locally: nor opinion of moderne writers of his descent into hell on the crosse and in his passion triumphantly: nor the iudgement of a middle sort for his descēt into the graue, that is, hell metaphoricall, corporally: but your heyfer, like a sullen beast, (because it would not be vltimus inter boues, be­comes primus inter asinos) must [...], wander alone and chunner out an Heathenish conceit of descending into the world of soules poetically. The chiefe arguments hereof, according Epist. ad Nob. pag. 36. & inde to your custome, we haue seene before in your epistle to the Nobilitie; although in this your last Libell you tell his Grace, that if you would handle, to the full of your knowledge, the descent of pag. 3. Christ into [...], it would be as well accepted as any thing that mans paines euer studied. I am sure you haue performed the one, for in handling it you haue stretched out your selfe with Aesops AEsopus. toad, vt rumpantur ilia, till you haue outstretched your selfe both for modestie and sense: of your acceptance small ioy you may take, and little comfort your adherents finde, and if this bee the full strength of your heyfer, she is but a suckling. For first there is nothing in this malicious pamphlet of yours (set your railings by) but a palinody, I meane not a recanta­tion, (you will neuer haue that grace) but a repetition of the very arguments which H. I. one, as it seemes, whom Hugh brought vp, or, as I thinke, the vanitie is so semblable, one Hugh Broughton hath vsed in a confutation of some Sermons [Page 36] preached at Paules crosse, and elsewhere, by a worthie and learned Prelate of this land, to whom both H. I. and H. you come as neere for found iudgement and multiplicitie of lear­ning, though, you say, you outstrip him, as doth the footman to the Lydian coach, as Pindarus speaketh and Plutarch applies it. Pindarus, Plut. Nic. So that if you were the author of that confutation, he that conferres them both will sweare you play the Cuckow; if not, then neuer brag of your selfe, that you are the onely cleerer of Diuinitie, for there is not any argument in this your Libell touching Sheol and Hades out of Scripture, or out of Hea­thens, but there it is. And now, res non inuenta reperta est, wee Ouid. haue found a match for Master Broughton, both, as it seemes, brought vp neere Twatling streete. Againe, how your worke is accepted, see to your shame and confusion of countenance and conscience, if this be not seared and that steeled, the dis­course of that reuerend father, of this point, in his conclusion to the reader from page 357. vnto the bookes end, where he hath killed Goliah with his owne sword, and out of your own Poets and Philosophers so learnedly and iudiciously hath confuted this your foolish paradox of the World of soules, that neither you will euer bee able to answere it, vnlesse as Elihu speaketh, you will adde rebellion vnto sinne, and bee of Tully his Iob. 34. 37. Tus. quaest. minde, cum Plaetone insanire magis quam cum alijs recte sentire, rather to be mad with Plato, then yeeld to the trueth of Gods spirit: nor any thing can bee added, which there is not suffi­ciently for this matter contained: so that I will be the shorter herein, as being not worthie to gleane after his haruest, and spare those infinite quotations out of all the Poets, which a­gainst this fancie I had gathered.

SECTIO. 11.

ONly I wish the reader to obserue in this your defence, as you terme it, first, your disloyall blasphemie: secondly, your Heathenish diuinitie: thirdly, your absurd and opinionatiue vani­tie. In the first, challenging the Queenes most sacred Maie­stie [Page 37] with breach of her oath, charging the Defendour of the faith that she aduentures her state and soule vpon an heresie, Epist. ad Reg. pag. 12. 13. and calling the whole Realme an Apostaticall land, for allow­ing this article. It is well you carrie your pardon about you, giuen you in patent by Mania, and sealed with the inscrip­tion of Laesum cerebrum. Hast thou forgot his counsell, who said we must speake of Princes either [...] or [...], either brief­ly Plut. [...]olon or sweetly? Could the Pope of Rome haue said more? Great thankes, you say, you haue euen from Papists for your paines and studies: it is no marueile, for flyes delight not more in A­pothecaries oyntments, then they doe in treasonable speeches, Eccles. 10, and male contented slanderous fugitiues. But how hath she violated her oath, or the land forsaken her first faith? For­sooth, say you, King Edward held, to which shee is sworne, and pag. 12. the Realme agreed, that Christs soule neuer went to hell, or Ge­henna in your terme, (we will speake English, as taking them to be all one in the new Testament, and haue as good autho­ritie to thinke that Hell may bee as well deriued from Yell, or Matth. 25. Howle, as being the place of wayling and gnashing of teeth, as from Hayle or pull, which is your coniecture.) What a mem­ber pag. 5. is that tongue of thine, that is not vnruly enough in reui­ling mens persons, but it must grow worse in vntruly falsify­ing Acts of Parliament and articles of Synod? Reade the third article concluded in the Synod anno (as I take it) 1552. Quem­admodum Art. 3. Edw. 6. Christus pro nobis mortuus est & sepultus, ita est etiam credendum ad Inferos descendisse, &c. adding that, which we, auoyding vnwarranted curiositie, haue left out, viz. the defi­ning And it is our third article, anno 62. of the time of his abode, the purpose of his descent, and the persons relieued or released thereby. Yea but P. Martyr and Martin Bucer who were the Pylots of the Kings religion, his pag. 12. 13. tongue and his heart, they shew the Kings minde. It is well that you will at sometimes name the parties by whom you thriue, and at whose trenchers you liue: for this whole tractate of yours, the marrow of your wisedome, and the full strength of your knowledge, is but the droppings of other mens taps, which, howsoeuer from them it sauoured well, yet being coloured with the [Page 38] Turnsalue of your Phantasticall braine, it hath lost both the verdure, and the vertue. Martin Bucer, indeede, seemeth to distinguish betweene Gehenna and Infernus, that Infernus is In Matth. 27. the common receptacle of good and bad, but Gehenna of the bad only: what ground he hath, let the reader iudge, I meane not to rake his ashes, the raising of whose bones, more viru­lently, then truly, you obiect to this our Apostaticall land, and D. Perne principally, whom you call the Archbishops tutor, as pag. 13. vaine a tradition, though nothing so impicus, as that of your Rabbins; who write that Sombassar was schoolemaster vnto Adam, the first man that euer was. D. Perne being no other­wise tutor to him, choosing him, being scholler of Pembroke Hall, to be fellow in Peter House, then D. Hawford was to you, being fellow of Christs Colledge, after that Trinitie Colledge and S. Iohns had spued you out from their company, for a factious, proud, malepart, mad-headed, fantasticall boy, (howsoeuer you haue boasted otherwise most vainly in your epistle to the Earle of Huntington.) But to returne, albeit Bucer so distin­guish, Ad Sed. Olam. yet his conclusion is, that this article He descended into Hell, is but an explication of the former He dyed and was bu­ried, taking Hades for the graue. But, giue it so, that Bucer his opinion is, that the bodie being in the graue, his soule ioyned it selfe to the soules of the Iust, and so Infernus to signifie no­thing but the state of the soule separate from the bodie, (which opinion I am loath, too straightly, for reuerēce to the dead man, to examine and rifle) yet must we thinke that the religious King tooke him for a Pythagoras, and would tye his faith to mens persons (which S. Iames forbids)? or shall wee Iam. 2. rather beleeue the King himselfe, who, in the articles of reli­gion concluded in the Clergy Synod, confirmed by the States in Parliament, and established by his Royall assent, constant­ly auerres credendum est, wee must beleeue that Christs soule went ad Inferos, to them which were below? and this same ar­ticle is still in force, grounded vpon Scriptures, concluded by Art. 3. anno 62. the reuerend Synod, and promulgated by her Maiesties au­thoritie and consent, for the faith of the whole Realme, and [Page 39] to which your selfe haue subscribed, or else you are an Intru­der, and came in at the window. And now let any reader iudge (though otherwise he knew thee not) of your braine and vaine, who not only chargest the Lords annoynted with breach of her oath, in print, in a Libell, from a forraine coun­trie, (an insolence seuerely punishable in an obiection of trueth) but also blasphemest her most sacred Maiestie in most beastly resemblances, not to bee named; and vpbraidest her pag. 71. lin. 7. pag. 12. & Epist. ad Reg. religious soule with periurie, in an article of faith, and a great point of religion, and that most vntruly. If you pleade your Patent (aboue named) leaue Basil and returne to Bedlem, if not, but you will needes perswade vs you are in your wits, it is pitie (because you are such a Grecian) but the Greeken should end your period.

SECTIO. 12.

THe second thing is your Heathenish Diuinitie, in making Hell into which our Sauiour descended, to bee nothing but that Platonicall and Plutonicall Hades of the Heathen, sum­moning the Creede to be iudged by a Consistorie of Painims for proper phrase. You will not allow Galen the prince of Phi­sitions pag. 9. to expound [...], Psal. 88. 11. but recourse must be had to the Hebrew, euen to a false roote, to cloake a slip which the Septuag. there made, but here the prince of Poets must mode­rate the act, and interprete the action of the prince of our saluation. So true a difference is that which some of the Fa­thers haue made betweene [...] and [...], a light fancie, and a setled iudgement, that this is sensus elatus ê scripturis: but that is sensus allatus ad scripturas. It was the greatest sla­uerie that Israel felt, when they were forced to goe downe to their deadly foes the Philistines to sharpen their axes, mat­tocks 1. Sam. 13. and instruments of husbandrie (for they were wholly deformed of their weapons) and a sorer vassalage must Chri­stianity indure, if her profession must be made good by Poets fictions. Strange fire to be offered on Gods altar was seuere­ly Leuit. 10. [Page 40] punished, * because as from heauen it came, so in the first Leuit. 9. nature it must be preserued. Yea your owne Pagans were in that point so religious, that they counted it vnlawfull to re­fresh the Vestall fire, being by some strange mishap extin­guished, Plut. Num. with any materiall fire and prophane, but a deuise was inuented to kindle it from heauen by the Sunne. Surely lesse lawfull is it, because more dishonorable to Gods glorie, and the dignitie of Christian profession, to make the Gre­cians, who account the preaching of the Gospell follie, ex­pounders 1. Cor. 1. of Christian oracles, and to fetch light from their Heathenish Ignis fatuus, for the illustration of diuine myste­ries. The rule of the holy Ghost being, as his method is, to compare spirituall things with spirituall things, and leaue the na­turall 1. Cor. 2. man to things within his capacitie, because the spirit of the Prophets is subiect to, & must be iudged by Prophets. For 1. Cor. 14. who knoweth not, that Christianity hath vsed many words in seuerall sence from the common phrase? Is [...] in the new Testament to be measured by the Athenians modell? or fides by the Romanes? who notwithstanding made so reuerend ac­compt thereof, as that they thought her a Goddesse, and re­puted Plut. Num. the oath per fidem to bee the greatest and most sacred? S. Iohns [...], one of the most essentiall names of the second Ioh. 1. person in Trinitie, doth it import no more, nor signifie any o­ther thing then the Orators [...], or the Poets [...]? And though Plato and Hermes haue plumbd it deeply, must wee Plato. Hermes. reach no further, then their shallow sounding? So [...] be­ing properly among the Fathers and Councels vsed for the incarnation of our Sauiour, how farre differeth it from that fence which in Paganish writers is rife and vsuall? And if for Theodoretus in Polym. Hades in the Creede wee must bee tried by Poets, why in the same Symbole are not we to be iudged by them, for him, whom both we, and they call [...], the Father almightie? Did the Apostle, citing the halfe verse out of Aratus, apply­ing Act. 17. it to our God, [...], referre them that heard him to their Iupiter, of whom the Poet spake it, and so make vs the progenie of their Lasciuious Stallion, of whom Clem. Clem. [...]. [Page 41] writeth, that which Suetonius doth of Caesar, that he was euery Sueton. lul. mans woman & euery womans man? The reason is al one. For by the Poets figments Hades was Iupiters brother both sonnes to Saturne: and so, by your owne iudges, the penner of the Creede, when he said that Christ descended [...], meant that he went into the house of Hades, who was gouernour of the in­feriour parts, as Iupiter of the ayre, and Neptune of the sea. For Homerus, & Hesiodus, & Pla [...]o. [...] in the Poets is no name of place, but figuratiuely. But for this discourse you may be referred to that conclusion of the right Reuerend Father in the place before named, to which nothing can be added for learning or substance in this point; where he hath shewed both your selfe and H. I. to bee but questing puppies, for all your wide mouthes. Yet one thing I cannot omit, that men may see (which thy selfe will not per­ceiue) how you, the sole true calculator of times and ages, haue forgot your selfe: for labouring to bring all Scripture words to Poets phrase, you wil needs perswade vs that S. Peter, vsing those words of torment [...], borrowed them all 2. Pet. 2. 4. from Homer and his prose commentary. First, for Homer, what proofe haue you of S. Peters reading him? S. Peter could tell 2. Pet. 1. you that no Scripture is of any priuate mans motion, but ho­lie men speake as the spirit moueth them, because all Scrip­ture 2. Tim. 3. is [...] inspired of God. Wee laugh at the Canon glosse for saying that S. Paul, Rom. 7. alluded to that verse in Ouid, Odero si potero, si non, inuitus amab [...]. And surely, lighting Ouid. vpon this and such like stuffe in your fardle of fancies, I say with Horace, -vt mihi saepe Bilem, saepe iocum vestri mouêre tumul­tus? Horat. epist. Laughter and anger haue strouen within mee which should preuaile, laughter verely, but that it is in such serious matter. But by as good reason you may say that Christ our Sauiour had read Pindarus, because, speaking to persecuting Saul out of heauen, he vsed the very words of the Poet [...] Pind. Pyth. od. 2. [...], &c. it is hard for thee to kick against the pricks. Mary that he Act. 9. should reade his prose commentary, if it be Eustathius, as it see­meth by your booke pag. 63. (vnlesse you haue got some o­ther [Page 42] in a wall, as you did the Septuag. vnheard of) that is worth the obseruing. It is coniectured by the workes of Py­thagoras and Plato, and some of the Poets, that they haue read Serranus. the bookes of Moses, and that Scripture which was before their time, at least, in their trauaile, had conference with such as informed them therein; but that the Apostle should reade a commentarie before the author was borne, is more then prophecie. S. Ierome out of an oration of Tully not extant, ci­teth Tul. pro Q. Gall. a place where a certaine Poet bringeth in Euripides and Menander, Socrates and Epicurus dialoguising and conferring together, who liued in times different non annis, sed saeculis, and therefore thinketh the absurditie so ridiculous, that it deser­ueth Hieron. a supplosion or an hissing: and is not this as [...] (be­sides the vntrueth) that S. Peter should fetch his phrases from a Bishop not borne many yeeres after? But thus you bewray your selfe a notable scholler of the Rabbins, whose propertie is, as Caluin well obserueth, vt diuinent hoc & illud sine delectu Calu. in Hab. 2. & pudore. And if you aske them a reason, their answer is rea­die, We thinke so. Yet this ouersight may be smiled at, but that in Nah. 1. which followes procures detestation. Dauids sinnes, though great, did not so hasten-on Gods iudgements, as that by thē 2. Sam. 12. he had caused the enemies of the Lord to blaspheme; neither is it your strange diuinitie that procures our indignation a­gainst you, because wee know it is but the franticke delirium of one, whose pride hath made him [...], Gal. 6. but this is Gal. 6. it which grieues vs, and should confound you, that both Pa­pist and Pagan hath hereby iust cause of scandall. Some of the first sort, alreadie, for speeches farre more differing from Rossaeus & Reynoldus. any vicinitie to prophanenes then this of yours, (though most slanderously) haue set out whole Libels in which they would demonstrate, that the opinions of Protestāts are more detestable then Heathens, and particularly, that Caluinisme is worse then Paganisme. What may they say now (I am sorie Broughton, to giue them this [...], but onely to shew, how thy proud malice, to glorifie thy selfe, cares not to disgrace [Page 43] both men and religion) when they shal reade and heare, that among vs it is defended and printed, that Christ went into the Poets Hades, that is, at the best into the Elysian fields a­mong the spirits of their Hector and Achilles? Besides the occasion giuen the Pagans to stumble, and blasphemously to say Where is now their God? when they shall shew that more honour is by them attributed to their Idols and greater feli­citie, then by some of vs to our Sauiour: for they translate those great ones, whom they deifie, immediatly into heauen, as we may see of Romulus in Liuy, and of Augustus in Sueto­nius. Sueto. Aug. [...]. And Homer presents vnto Vlysses, being in Hades, [...], the force and strength of Hercules a ghost, but Hercules himselfe was confessed to be in heauen with their immortall Gods. But it pleaseth you to leaue our Sauiour in Hades vn­till this day, a place by their owne confession, as we shall see anone, at the best, of no solace nor delight. But our Sauiour Matth. 7. his speech is true, that there is no expecting of grapes from thornes, or figges from thistles, nor from an addle head good deuise, nor sound diuinitie from a giddie, brainsicke, pride­swolne companion, that, to feede his owne selfe-pleasing humour, cares not to bring all religion into that olde pro­uerbe, [...]. Eras. & Iun. us.

SECTIO. 13.

YOur opinionatiue vanitie is the last, that Christs descen­ding into Hell, is nothing else, but he ascended into heauen. It is reported of Polemo the Sophister, that being at Smyrna a Rhod. lib. 20. spectatour of a Tragedie, a ridiculous actor comes out vpon the stage, and his part being to pronounce O coelum, he bends his eyes and hands to the earth; and anone crying out O ter­ra, his hands and eyes were lifted vp to heauen: away flings the Sophister and cries out vpon him, This fellow, saith he, hath made a Solaecisme with his hands. It may well agree with a turbulent spirit Coelum terra miscere, but to confound [Page 44] heauen and hell, and make ascending and descending to bee all one, is not only a Solaecisme in Diuinitie, but euen in com­mon reason, which hath concluded sursum and deorsum to be Arist. de Coelo. Opposita. In the Poets Hades, the two passages were leuelled (as I may say) vpon one floore, the one leading into Elysium, Plato. Virgil. the other into Tartarus: the first, the place of the best mens soules: the last, of torment, for the worst. But as S. Luke (who must direct Christians) describes it, Hades, the place of Diue [...] torment, was below, and Abrahams bosome, the rest of Laza­rus, Luc. 16. was aboue, and betweene them both a great huge Hiatus making them mutually inaccessible. And Eliah being taken a­way 2. Reg. 2. Num. 16. was caried vp into heauen: but Core and his companie went downe aliue into Sheol. And Lucifer with his angels being seated in heauen, were throwne downe (saith Saint Peter and 2. Pet. 2. Iude ep. Iude) into the pit of darknes. The trueth is, reade whosoeuer will (let him not bee paradoxically preiudicious) the Scrip­tures and Poets, he shall neuer finde Sheol of the Hebrewes, nor Hades of the Greekes, (one place in Plato excepted, which the Reuerend Father hath notably illuded) but at the best it is an irksome, mirksome deepe place, and most-what opposite to heauen. Else, neither would Christ, Psal. 16. haue Psal. 16. reioyced that his soule should not bee left in Sheol, if either he bee there still, as by your diuinitie he is; or if it bee a place of rest and happines, as your fancifull opinion conceiues it: nor Achilles in Homer would haue wished to be any swaines pea­sant [...] vpon earth in the greatest want, rather then the prince of soules in Hades, as to Vlysses he protests. But let me aske thee, good Sir Hugh, (though naturals for the most part loue not to answere questions) is Christ now in Sheol or Hades where he was presently after his passion? he is, say you: that is, at the right hand of his father, in whose presence are the Saints departed singing Alleluiah? Yes, say you. Now then, shew vs any one place in the Bible for Sheol, or in the Poets for Hades, where either of them are put for Heauen or Para­dice: or in any sacred or prophane writer, where going [Page 45] downe is put for going vp? The contrary of both wee shew. If I climbe vp to heauen, thou art there; if I goe downe to Sheol, Psal. 139. Matth. 11. thou art there also. And thou Capernaum art exalted to heauē, but shalt bee brought downe to Hades. Yea by your owne con­fession, pag. 19. the Heauens are high, Sheol is deepe, and that which Iob, say you, would haue called Sheol, God himselfe cals Death. So that Sheol, at the best, either is not Heauen, as you often auouch, or else there is a third place besides Heauen and Hell called Sheol for the Saints to rest in. But what man of sense would talke sencibly to a Dottrell, being one of those Diuines, whom Saint Paul describeth, so ignorantly rash, that they know not what they say, nor whereof they affirme? 1. Tim. [...].

CONCLVSIO.

ANd therefore I will leaue you, Master Broughton, with this counsell of Horace, if you will vouchsafe it, - tra­ctent fabrilia fabri, returne to your Genealogies, wherein your Horatius. grace is best: for if you enter into points of faith, being out of your element, you detect your ignorance: and being both a Christian and a Diuine, learne S. Pauls lesson, in meekenes of Philip. 2. minde to esteeme others better then your selfe. But especiallie, which is the frequent comparison of the Fathers, leaue that dogged humour, furiously to runne at the stone, and not re­gard the flinger: for howsoeuer you charge the Archbishop (which iealous suspition of yours hath caused all this gar­boyle) as the chiefe hinderer of your preferment, yet looke vp to God, who hath a principall stroke in all these actions. He hath made beasts to excell men in senses, but he hath de­nied Plutarchus. them reason. The Ostrich he hath framed a goodly bird with feathers and wings, Iob. 39. 16. but he hath depriued her Iob. 39. 16. 2 [...]. of wisedome, and giuen her no vnderstanding, vers. 20. Vn­to you he hath giuen great ornaments, of learning & know­ledge, but he hath denied you discretion, which is as the brine [Page 46] that seasons learning, & the especiall helpe in a place of go­uernmēt, which you so affect. For as Sacrifices, in the law, not Leuit. 2. salted were vnacceptable; so religion, without discretion, is vnsauourie; and learning, without iudgement, sinister and rash; and gouernment, without wisedome, proud and daun­gerous. The aduancers of learned men are taught a precept, by a prouerb, Ne puero gladium, not to giue swords to childrē: Cicero. Plato. but you Grecians, saith Solon, [...], are alwaies children. And you, Master Broughton, that arrogate to your selfe the Attick Science, haue shewed your selfe a childe in all your ac­tions, and therefore by Aristotle his rule, (because it is [...] Arist. not [...]) vnfit to bee a Diuine, much more a ruler among Di­uines. Desire not to bee a cleerer of S. Peter rather then his hearer, who wils you to humble your selfe vnder Gods migh­tie 1. Pet. 2. hand, and submit your selfe to all your superiours (not as you take them, but as God hath placed them): so shall you be thankfull to your creator, loyall to your betters, charitable in your affections, temperate in your speeches, moderate in your furie, retentiue of your slaunders, and lesse selfe-boa­sting of your great sufficiencies, remembring what both your selfe haue written to the Nobilitie of England that, to bring a pag. 43. good thing to passe by perswasion in writing, should neede a milde stile: and also that of S. Paul, that he which praiseth himself 2. Cor. 10. is not allowed, but he whom the Lord praiseth. Nam laudādo te bonū, fis malus, saith S. Austen. But in any case take out Pythagoras Augustinus. Pythag. precept, Pisse not against the Sun: cease so fondly & sencelesly to vpbraid with vnlearnednes & want of conscience that most Reuerend Father and right worthie Prelate of our Church, whom his place and vertues (euen by Philosophy) haue made Arist. Rhet. [...] from such an one as thy selfe, who may be thy master for sound learning and humilitie. Of whom I would speak more, but that I know to his Grace it is a burden, and from mee it would be accompted flatterie. For if I list, or it were needfull to gather (as thou hast done of thy selfe more busily then truly) what both strangers, and the best learned among vs, [Page 47] haue in print written of him, both by report, and of certaine knowledge, to his perpetuall praise, for his sound iudgement in learning, his sincere conscience in his actions, and his vn­matchable mildnes in his deportment, I might fill a volume to thy confusion; but as Philo saith, [...]. Philo [...]. Trueth is the alsufficient commendation, and when enuie hath burst her guts, and slaunder crackt her lungs, his fame shall found; they that liue with him loue him, they that know him reuerence him, they which heare of him admire him; vnlesse they bee either discontedly malicious, or schismatically fac­tious, or paradoxically furious. It is not too late to recall your self, and to craue pardon of his Grace, whom thus against thine owne conscience, and all trueth thou hast so intolerably abused, that so as Austen saith, qui primas non habuisti sapientiae, Aug Retract. secundas habeas partes modestiae, since thou seest thy selfe to want wisedome in all thy actions, others may see that thou hast modestie in this repentance. Otherwise, if you continue as you haue begun, you will be counted among wise men, as now you are, the Master of absurdities; the mintmaster of fancies; a Pharisaicall herauld sounding your owne praises; a sottish Pygmalion enamoured with your owne deuises; an Aenigmaticall ridler writing without sense; an opprobrious Thersites insulting without modestie, reuiling without reason, rauing without measure. Your bookes but squibs, com­pounds of gunpowder and p [...]sse, making more stinke then stirre, and yet more stirre then hurt; the mirrour of vanitie; the refuse of Diuinitie; the quintessence of follie; Phoebus curtaines enueloped with oracles; Aegyptians cups reple­nished with coniectures, embelished with slaunders. And so I end with that salutation which King Philip of M [...]cedon gaue to mad Menecrates, as vaine a Phisition in the opinion of his facultie, as you are for your Diuinitie, (intituling himselfe Iu­piter) [...] wishing you a sound mind in a healthfull bodie: for verely sooner you had receiued an answere, but that the rumour was here with vs that you were dead: but that was [Page 48] checkt, and then it was rife that you were proued mad: but I hope better for your soules sake, and it will bee better for your names sake, if you can be humble.

Tuus sis & ero.

Some faults escaped thus to be corrected.

affection reade affectation. pag. 8. lin. 8. Sappho reade Psappho. pag. 11. lin. 19. F. put ff. marg. pag. 13. lin. penult. and so pa. 16. marg. lin. 4. auering reade auerring. pag. 17. lin. 13. Iac. 18. marg. put Luc. 18. pag. 21. lin. 11. 1. Tit. 6. marg. put 1. Tim. 6. pag. 23. lin. 20.

A COMPARISON OF CERTAINE VAINE SPEE­CHES OF HVGH BROVGHTON, with those of Pyrgopolinices Plau­tus his glorious Souldier.

Broughton. Miles Glor.
D. Reynolds nor D. An­drews may or will incounter me. Cum quo bellator Mars haud ausit congredi, Ne (que) aequipa­rare suas virtutes ad meas.
The Iewes desired to haue me sent to all y e Synagogues in Constantinople, if it were but to see my Angelicall countenance. Molestae sunt, accedunt, orant, obsecrant videre vt liceat, ad sese accersi iubent.
Zurick, Denmarke, Scot­land, French, Dutch, Papist, Protestant, Lutherans, Iewes call for me, being a man ap­proued ouer the world. Nam itae me occursant multae, haud meminisse omnes possum; tanta miseria est hominem esse pulchrum nimis.
No Bishop nor Baron shall be my Lord, the Queene only is fit to be my Patrone. Nam ad meam formam illa vna digna est.
The LL. said that I was nulli secundus for knowledge and learning. Magnum me faciam nunc, quoniam illi me collaudâ­runt.
D. R. sayd there was as much in Br. as could bee in a man. Heus dignior fuit quisquam homo qui esset?
[Page]If the Queene will not pre­ferre me for my paines, I will leaue the land. Nisi huic verri affertur mer­ces, nō hic seminio suo quam (que) porculonam partituru'st.
They sent a messenger for me, as though I were a man fit to bee cited by such fel­lowes. Permirum ecastor praedicas te adisse at (que) exorâsse per epi­stolam aut nuncium; Quasi regem adiri hunc aiunt.
I requested his Grace to tel D. C. that I was his better by Heroaldie. Nescio an tu hoc ex me audie­ris an non, Nepos sum Ve­neris.
The Queene so much e­steemes of me, that, she said, she would not for all the prefer­ments in the world I should be discontented. Nulli mortalium scio obtigisse hoc nisi duobus, mihi & Phao­ni Lesbio, Tam nimiè vt a­maremur.
I returned answere that I would no longer serue her Maiestie, if I were not re­compenced for my studies out of hand. Nam quid ego hic asto tantis­per cum hac forma & fac­tis? sic frustror?
Plautus.
Leuiorem hoc homine si quis vnquam viderit,
Aut gloriarum pleniorem, quàm illic est:
Me sibi habeto, & ego me illi mancupi dabo.
FINIS.

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