MASTER BROUGHTONS' 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.  PSALM. 85. I said unto the fools, Deal not so madly. Quicquid amas, cupias non placuisse nimis. Martial. 
LONDON Imprinted by john Wolf, 1599   

To the Reader.  
EXpect not (gentle Reader) any matter of great weight and substance in this answer, the Libelers defence (as he calls it) being nought else in balance of sound judgement, but the fume of envy, and the foam of vanity: only accept it as a rod for a fools back, I fear incorrigible, nam senex Psittacus non capit ferulam: who though he be brayed in a mortar, will still continue to bray like himself. If thou thinkest it too bitter, compare his Libel and this answer; the reverend Archbishop, whom with his foul mouthed slanders he defileth, and himself a vainglorious Thraso, a fugitive abroad, a schismatic at home, a tormentor of souls with mystical riddles, a clamorous trumpeter of his own praises, and so judge of both. Some, I know, have said, he is half mad that should answer him; a smooth colour for idleness, and a goodly cover to shadow their ingratitude, who serve a master for fee, not love, and care not how he is abused, so they be exalted. I say with David, Adhuc vilior fiam plusquam factus sum, and, as it is, have done it: if thou approve it, I glory not: if otherwise, I care not. Vale.   
PROV. 14. 3. In the mouth of a fool is the rod of pride. 

SECTIO. 1.  
THere is a fantastical fellow in Dion much-what of your humour, Master Broughton, who was fully persuaded, that, because he had married Tully his widow, of necessity 
Dion Co●.  he should prove summus Orator; or in that he had once sat in Caesar's chair, he must needs become summus Imperator: such is your conceit, as appeareth by your manifold malapert letters to her Majesty, his Grace, and the late L. Treasurer, that be like because a jew once saluted you with an epistle (as you feign) therefore you are the only Hebrician, and in that your arms are the three Owls, Athens fowls, forsooth, therefore you are the only Grecian in the world, and which are your own words, by Heroaldie 
Ep. ad Thesa●  a great gentleman, and therefore no mean place must serve your turn. This conceit of yours, whetted with some small learning, but especially edged with natural pride, hath made your tongue so keen, and your style so sharp, that neither spares to wound whom your fancy misliketh. Above all others you have chosen the most Reverend father the L. Archbishop of Canterbury to lance and cut therewith, 
* Ep. ad eun●  rejoicing, as you say, to have so high a parsonage to work upon, threatening in your letters to a Doctor of Divinity, to 
Ad D. Stoll.  set either his Grace's fame, or your own past cure. I know that Accius is reported to have cut through a whetstone with a razor (it may 
Livy.  be he deserves the whetstone that records the story) yet that was a miracle, and a greater would it be accounted by him who knows you both, that your pen, Sir Hugh, made of a goose quill, should any way pierce, much less wound, the impenetrable fame of a Prelate, so learned, so grave and virtuous. Whom, if you knew how little your virulent letters (parbreakt from a poisonful stomach, ingorged with impudent lies, belching forth insolent and unsavoury challenges) did affect or move, were you not past all shame, you would have done with them; as that Emperor did with his Ajax, long since have put them to the 
●et. Aug.  sponge: or, as it seemeth, being void of all patience, with that railing Poet, when he saw his invectives nothing moved his adversary, slipped his neck into an halter, & made a rafter his deathbed: and so, as the Poet said, have made of yourself one long 
●lut. dist. adul.  letter, to see so small effect of your lying letters. Wherefore if you expect his Graces own answer to your querulous Libels, for all your much pretended learning, you show yourself, in that, an idiot, to think that either he should be so idle in that high place, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or so prodigal of precious 
●phocles.  time, as to waste good hours in answering such vain follies, or so careless of his honour, as to stoop the billing of such filthy garbage: yea so much he pities your madness, (being acquainted therewith from your subsizership in Trinity College) that when some sons of Zeruiah, in zeal of his high calling, offered 
●am. 16.  themselves to throttle this Shemei and hot-tongued cur, his answer was to them with Seneca, Quibusdam canibus innatum est, ut 
●. de rem. fort.  non pro feritate, sed pro consuetudine latrent: It is custom, not curstness, which makes him bark. Wherein, under correction, his Grace is deceived in you: for a dog not wormed while he is young, will in time prove mad: your worm from your youth hath been a proud conceit of yourself, which, being nourished under your tongue so long, makes it now run riot. It is to late to worm you, and prevent your madding, but time enough to file your teeth, or muzzle you, to keep you from biting. And this have I taken upon me to do, the weakest of many, who would feign have been upon you, yet strong enough to grapple with Hugh Broughton, a man of such rare wants and singular imperfections. How the Reverend Archbishop will like it I know not, whose reply, being moved thereunto, hath been that of salomon's, Answer not a 
●u. 26. 4.  fool according to his folly, lest thou also be like him. All one with that of Socrates, fitting, in metaphor, you more aptly: If an Ass 
Diog laert.  kick me, shall I kick him again? Notwithstanding I take myself, being both a member of that Church, whereof his Grace next under her Majesty, hath chief government, & also an attendant on him, engaged to him by some favours, bound in conscience to spend a few spare hours of vacant time, in answering those saucy letters, slanderous reproaches, and scandalous imputations of a conceited, malcontented runagate, such a one whom S. Peter and Jude have lively described Presumptuous, standing in his own 
2. Pet. 2. jud. vers. 8. 13●  conceit, a wandering star, a raging wave of the sea foaming out his own shame, and speaking evil of them which are in authority. Which raging madness, had it kept itself in ink under seal, silence had been the best answer, and your papers, Sir Pamphletor, might have made fit sacrifices for Vulcan his altar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Homerus & Plut.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But sithence you will needs be mad with a witness, & prove a fool in print, & slaver out your follies in view of the world, under reformation, it standeth not with Christian policy, or charity, to let you slip uncontrolled, but as Solomon wishes to Answer a fool according to his folly, lest he brave it out, & triumph in 
Prou. 26. 5.  his own eyes. For though a guiltless conscience, like a marble stone, saith Jerome, shivereth all reproaches, like arrows, shot against it: 
Hierony. August.  yet as S. Augustine hath well observed, it is magnae crudelitatis, for a public magistrate, sic in consciencia acquiescere, ut famam negligat, so to rely upon the innocence of his actions, that he neglect all annoyance of his good name. And therefore, Mr. Broughton, arm yourself with patience, if it be possible for a proud man to have such a virtue, that since against the law you have not 
Exod. 22. 28.  ceased to curse the ruler of the people, and 
* Act. 23.  to revile God his high Priest, which S. Paul repent he had ignorantly done, though that Priest were an usurper: and against the profession of a Divine, with such ribald terms, unsavoury, and shameless lies, yea, and contrary to all humanity, against him, who in the University (by your own confession) was a chief means of your preferment; 
Epist. ad Com. Hunt. ad Sed, Olam.  be (I say) as patiented as you can, and 
* Psal. 109.  let not indignation vex you like a thing that is raw, that you may learn, in your own vain, hereafter to rule your pen, and order your tongue, and forbear the press, though you will never be taught to know yourself, to feel your weakness, or regard your betters.   

SECTIO. 2.  
I Remember Theophylact, alluding to that place of Solomon where 
Theophyl. in Luc.  he saith there is a Married fool, nameth the wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lady Self-love, which usually is attended by four waiting maids; the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward self conceit; the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vaunting utterance thereof; the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain affection of public applause; the fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lofty overweening, with a scornful 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, never so madly admiring his own beauty, as you have delighted in yourself, in so much that, you may see, if you were not blinded sottishly, how theophra his proverb is verified in 
Theoph. Plut.  you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. You have loved yourself so well, that none other of judgement either loves or likes you at all. Yet if looking yourself often in this Selfloving glass, you would do, as S. james saith, that is, having considered your natural face, 
●ac. 1. 24.  you could go away, and forget immediately what your fashion was, some hope there might be of your future humility: but to prevent that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attends you, putting you in mind of your great pains, your Consent of the Bible, your Sinai sight, your daniel's weeks, your rabinical oracles, your genealogical Catechisms, whereby you are so hoven and lifted up, that with Simon Magus your Preventor, (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 Preventor in the Bishopric of London) as if you were borne at Nonesuch, you are not contentented to be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 8. 9 a great Divine, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Act. 8. 9 10.  vers. 10. the Clearer of Divinity, the I pierce I, and the bell-wether of Divines (it is a poor flock of sheep where the Ewe must bear the bell) for so your masked jew, viz. yourself writes. 
●pist. Abr. Rub. ●c dicta.  Behold that is the wiseman, whose praise is gone over the whole earth, even Hugo Broughton. Which self conceit forgeth such fancies in your head, that as the runaway apprentice thought, the bells recalling him, told him he should be Mayor of London: so your humours building towers in the air, and bishoprics in your fancy, feign a sounding in your ears, that you heard the Archbishop should say you deserved as good a place as himself. That the 
Varijs epistolis ad Archiep. & Thesaur.  LL. should give out that you were Nulli secundus for knowledge. That the Queen should say she would not for all the preferments in the world you should leave the Realm. That such a noble man should tell you that her Majesty would, of herself, have given you the Bishopric of S. David's. That jews call for you to convert them. Mere buzzings of your own conceited dizzy brain, (like him in Aelian 
AElianu● v● H●sto.  who thought all the great ships in the haven were his own) none of them ever meant or uttered by them, but only invented by the strength of your opinion, pleasing itself with dreams of high desert: which you know (Master Broughton) hath been the overthrow of many well qualified men, and was among the sages of Greece accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the principal impeachment 
Bion in Laert  of many men's both proceed and preferments: for many (saith the Stoic) might have proved good scholars, if they 
Seneca.  had not thought they had been so already, and many had risen to great places, but that, with Remus, they would attain them 
Livy.  by leaping over the wall, not rise to them by degrees and steps. And yet, Non ulli tacuisse nocet, if you had only entertained this 
Cato.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and self-conceit, smothering it within your breast, the annoyance had been yours alone and inward, yet the world might have taken you for a wiseman (for even a fool, saith Solomon, holding 
Prou. 17. 28.  his peace is counted wise): but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so bewitched you, that like an old bottle with new wine, unless you should vent, you 
Matth. 9  would burst. Whereupon, though the Wiseman his counsel be, Let another man praise thee, not thine own mouth; a stranger, not thine 
Prou. 17. 2.  own lips, you, ut ex stulto insanus fieres, as if you were wiser than Solomon, (for a fool, saith he, is wiser in his conceit, than seven men 
Prou. 26. 16. job. 32.  that can give a reason) must needs, as job saith, be your own Herald, and give titles to yourself, blazon your own arms, record your own deserts, even so palpably, that your foes flout you, and your friends pity you. For thus you pronounce of your self, in writing. The best learned in Europe thank me most highly. 
Epistolis ad Arch. & Thes.  Scotland writes for me. I have found great thanks from Zurick, Denmark, French, Dutch. I know myself inferior to none for Hebrew and Greek studies. The best Divines have ploughed with my Heifer, (yet himself never grew beyond a calf.) All the learned through Christendom, jews, Papists, Protestants, think my pains an honour to the Bible. Lingua quo vadis? What, master Hugh, will you hyperbolise above S. Gregory, who is contented to marshal the four 
Greg. epist.  general Counsels in equipage with the four Evangelists, but your scriblets, forsooth, must countenance the Bible? For Honour is in honorant non honorato. But of all the most Thrasonical Braggadoction 
Arist.  self-boasting, is that cogged epistle of Abr. Reuben▪ aliâs of Hugh ap Broughton to himself, (which when Master Beza had read, told a country man of ours being present with him, that sure you were a very vain man) scil. All thy valuation, M. Hugh, 
An epistle coined by Br. with a jews stamp.  is according to the sickle of the Sanctuary, 20. Gerahs' to a sickle. The delights of thy most high perfections are in that man's throat. The sweet smell of the myrrh of thy learning (which is as signs and wonders in heaven and earth) is gone over the Ocean sea. God hath created thee, M. Hugh, to make the honour of England more honourable. Thou art a glory and renown even to the Queen herself. Beside many other phrases given in Scripture to God himself, profanely abused to your commendation, savouring not only of arrogancy, but blasphemy. To such an outrecuidance hath your self-conceit carried you. Which glozing letter, suppose it were true, that a jew had written, a wiseman would have 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 scorn, or hatred. For hyperbolical commendations are motives to both. 
●lat. Demet.  Or else have concealed them, lest the world should think he delighted in his own praises, the special cognisance of a fool, in Cato his wisdom. But to take copies thereof, and disperse them 
●ato.  abroad in Basil, and send them into England, and Geneva, that men might point at thee Leviculum nostrum Demosthenem, (so 
●ul. Tus. quaest.  you call yourself in your epistle to the University of Oxford) and suppose you to be the Homer of our time, the 7. City's never 
●ul. Gel●ius ●ul. pro Arch.  so striving for him, as nations and kingdoms challenge you, this is an extreme vanity: marry to coin an epistle of yourself to yourself, under a jews name, with such Taratantara fictions and applauses, not learning only, but even common reason would deem to be a desperate frenzy: for as he is mad for hunger (saith Plutarch) which will eat his own flesh, so is he 
Plutarch. de se laud.  much more hunger-starved for commendations, who is driven to praise himself, especially with forgeries and impostures. Yet, this is the Sirenical allurement of your attendant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who persuades you that written letters are personal and private, and selfe-praises under seal are easily concealed, and therefore lest either envy, or time, or silence should suppress them, to the press with them.   

SECTIO. 3.  
ANd hence cometh your Printed Pamphlets. Belike because it were a sin to spoil clean paper with base employments, you will blot i● with your fooleries, that so it might be sent from the Printers press to the Apothecary's shop, there 
Horace epist.  to make cases for spices at the best, Et piper & quicquid chartis amicitur ineptis. Which prating rhapsodies, like Sapph his parrots, crying nothing but Magnus Deus Broughton, to win you 
Herodot.  the more renown, you do not only dedicate to Noble men of high place, (an insolent indiscretion to make those personages patrons of such boggard stuff) but many of them most presumptuously you front with the sacred name of her royal Majesty, (as if your inventions were all Treasure trowe, fiske royal, mines unheard of, for Princes only, being in deed to him that digs in them, as unto Pompey his soldiers, a lost labour, and 
Plut. Pomp.  time ridiculously spent, and the stuff itself according to the proverb Thesaurus carbones) whose singular affability and clemency 
Eras. adag.  though it be such, that she will vouchsafe the speech of the meanest, and a small gift from the poorest: yet as Augustus the Emperor, famous in Rome that way, as not disdaining course entertainment where he was invited, when one as simply, as boldly, had requested him to his house, cheering him up with 
Macrob. Sat.  nothing but brown bread and leeks, at his departure gave his host this farewell, Non put âram ●e tibi tam f●miliarem esse. The like answer may you justly expe●●, or a sharper rather, Master Hugh, for your foolish pains; s●●●lable to that, because you are a Grecian, as Philip of Macedon ●●ue to such a cenodoxical 
Rhodig.  companion as yourself, who having scribbled a pamphlet in the praise of Labour, with an epistle prefixed to King Philip of Macedon, his book bearing title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King puts out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and now, saith he, the author hath praised himself. Were there in you that learning which you pretend, Seneca might have taught you what punishment it deserved, Principis imaginem 
seneca.  obscaenis infer, to set the Prince's stamp upon base vessels, much more to dare dedicated to her sacred Majesty infamous Libels, make the best of them, frothy conceits, foamed out from an hot mouth, working and fretting itself upon the bit of discontentment. What man of common sense or reason, would presume to print an epistle to a Prince of her divine parts, admirable learning, singular judgement, and managing such weighty affairs, containing nothing else, but a fabulous discourse of a jews letter sent to. N. that is to the Noddy yourself, 
●pr. Basil. 98.  and appoint her who should answer it? And, in another, to persuade her that while you were expecting her answer touching your preferment, there fell such foul weather upon the land, 
●●pr. 99  that some godly disposed selected you to avert God's 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 upon this (so fit a theme for foul weather) the people thanked you for cleared the heavens by your pains, and Strangers thanked her Majesty for 
● pag. 4.  cleared S. Stephen by your pen. First prove this, what Strangers ever thanked her for you, name them, show their writings, note the time, set down the words, else are you too impudent to abuse your Prince's name, and the reader's patience with such gross vanities; remember what the Poet said of one, almost as vainly proud in the opinion of his beauty, as you are of your 
●autu●●gior.  divinity, Ait seize ultra omnes nationes sectarier, Is est derisui quaquâ incedit omnibus. And as for the other, for shame, Broughton, (now I cannot forbear thee) leave to arrogate that to thy self, which all divinity, and God himself denies thee. Thy prayers and preaching to work miracles with God? God heareth 
joh. 9 jam. 5.  not sinners. The prayer of a righteous man prevails with God: righteous he cannot be, in the meanest degree, which hath neither humility, nor charity. Thy prayers to stop the bottles of the clouds, as job calleth them? the prayers of a weaned 
job. 38. Psal. 131. & 127. Esay. 47. Herod. Psal. 109. Esay. 66.  child are as the arrows of a Giant forcible to pierce the heavens: but proceeding from the spirit of Babel, I am, and there is none but I, they are like Xerxes' arrows shot up against the Sun, 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 ear, that hath an humbled spirit, and a contrite heart: which sacrifice you could never yet offer, nor can, till you abase your horns, as job speaketh, and disgarboyle yourself 
job.  of those corrupt affections, and lofty thoughts, which makes your person, wheresoever 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.  have made David's sacrifice of your hoven imaginations, and Paul's metamorphosis of your malicious mind, then may you 
Rom. 12.  persuade us that you have wrought a miracle. But what do I speak of reason, or religion to a mad man? For were you not so, more guilty you are of treason than reason: for in another of your Paperworkes, you prescribe her Majesty a time to prefer 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 subject verily, and a great loss no doubt. And what spirit doth 
Impr. 99  that speech savour of in your last epistle to her Majesty, that a chief Commissioner in her highness name and authority, suppressing a book of your schismatical fancies, you should dare to say, that he used more authority than her Majesty had to lend him. A good world it is, when such giddy brained dottards, as you are, will limit Princes prerogatives, and charge the High commission of Atheism, for calling you to account for your delirious doctrine. It might go hard with you, but that the Civil law pleads for your neck, in saying, that Furiosus & impubes 
●. de iniur. & fam. lib.  iniuriam facere non possunt quia non habent judicium. The foolish painter in Plutarch, that had painted a Cock like a Goose, was 
Plut. & Aelia.  feign to write over the head, this is a Cock: you might have spared that labour in putting your name to the epistles, for it is a thousand to one, if her Majesty did ever lose time to read them, she easily guessed that the author went a crowing with a comb.   

SECTIO. 4.  
OF the like Lunatical humour are your epistles to the Lords, especially that which came from you about Midsummer moon last, To and against the Archhishop of Canterbury, about Sheol and Hades, senseless for the period, unsound for the argument, immodest in reproaches, untrue for the slanders, dishonest in false witnesses, ridiculous for the vanities. Wherein your last attendant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth play her part, with a cup of overweening liquor, having so intoxicated your weak brain, (For the proudman is as he that transgresseth with wine) that as Zebul being 
●bac. 2. ●●d 9  well tippled, took an whole army of men to be but shadows of mountains, so you there scorn all others comparatively without all respect, impudently without all shame, unsavourly without all discretion, unsoundly without all judgement, madly without all reason, profanely without all religion, forgetting that thundering speech of the spirit, as the Sept. read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
●hilo.  And yet this is that Hel●na, wherewith you are so enamoured, of which you have so often boasted, and with which you have so long threatened to disgrace his Grace; in your epistle to her Majesty, you will call him to account for all at once: in an epistle to the Lord Treasurer, you will put his Grace's fame in print: in your letters to D. Stoll. you will set his Grace's fame past cure: in private letters to himself, belching out unsavoury menaces of that, which here you have disgorged. Wherein you have spent all the vires and power you have for the defence of a vain paradox, and spit out all the virus and poison you could conceive, in the abuse of his reverend person, in both fulfilled the prophecy of Esay: In the former, having spun the spider's web, for your opinion heathenish and ridiculous; in the latter, 
●ay. 59 5.  hatching the Cockatrice eggs, your phrases and style being reproachful and malicious: and because you will be the Homerist of our time (although Master Beza his judgement was, to a great man's son, who was with him at the receipt of your Greek epistle, that you might very well have written in Latin) your answer shall be Homer-like, to the last first. Taking this by the way, which Pindarus foretold, and you have fulfilled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Pind. Olymp.  that importunate selfe-boasting brings a man to madness: and therefore some not unfitly have derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And now I answer.   

SECTIO. 5.  
IVlian the Apostata, as good a scholar as yourself, writing a 
Lactant.  tractate against the Christians, yet, more wisely then honestly, to allure the reader, which otherwise would have abhorred the book, entitled it Add Christianos: but you, adding gall to 
Deut. 29.  wormwood, and impudency to your slanders, have fronted your Libel with this inscription, To and against the Archbishop of Canterbury. Wherein though you have watched a double advantage, both of this time and generation, having curious ears, ●hirsting more after great men's disgraces, than Athens after 
Act. 17.  news; and also of apology, because as Apuleius (he that wrote the metamorphosis of your golden brother) hath wisely said, that Insimulari quivis innocens à quovis nebulone potest: It is an easy 
Apul. ap●.  matter for every rake shame to revile an innocent, but it is neither safe nor fit for every man to clear the accused; not fit, because if the answerer depend upon him whom he defends, he shall be counted a flatterer: not safe, because in the account of Xenophon and Demosthenes, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to great men that are 
Xenoph. Dem. de coror  truly virtuous, there is nothing more burdensome, than the displaying of their praises. Yet in despite of envy, ex tuo ore te iudicabis serve nequam. Thine own conscience, and the trial of 
Luc. 19  thy countenance shall testify against thee, as the Prophet speaketh. 
Esay. 3. 9 Exod. 22.  In Moses law he that had slain a Burgleyer by night had been guiltless, but if the Sun were up when he smote him he was punished as a murderer. Had you not known him whom you thus have smitten with your tongue, but, like Ajax in the Tragady, whipped a ram for a man, and lent your blows at random, 
S●phocles.  the Civil law might once more have pleaded for you, Error in persona cui fit iniuria, facit ut non oriatur actio iniuriarum. And 
F●de iniur. & fam. lib.  your excuse might have been either rash indiscretion, or false information: but your conscience grounded upon long experience and certain knowledge of the Archbishop's great industry, from his youth, not pregnancy alone; his manifold knowledge, not pains only; his sound judgement, not knowledge only; his effectual preaching, not judgement only; his irreprehensible life, not preaching only; his wise government, not virtues only; makes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Philo speaketh, and 
Philo.  doubleth thy sin against thine own head, and finds thee guilty not only of malicious slander to revile the innocent, but of impudent and infamous libeling to dishonour the name and place of such a worthy and reverend Father: of whom (if ever of any man) it may be said as of Zachary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let not 
●urip. 〈◊〉 〈◊〉 ●b. 31.  malice be judge, he hath walked irreproveably before God and men: and may plead for himself against such as thou art, as job against his exulcerating comforters, Though mine adversary should write a book against me, would I not take it up, and bind it as a crown unto me? Having so often verified that in himself which Saint Augustine speaketh, Qui volens detrahit famae meae, nolens 
august. ●●rip. ●lut. ●lly.  addit mercedi meae. For as Telephus wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was healed by the spear that hurt him; and the st●oke, intending death to jason and Prometheus, cured both: so, certain it is, that never any durst touch him with any crime, either for government or otherwise, but either with an after repentance in themselves they were confounded, or by his eminent integrity in all good men's opinion they were confuted, their slanders working his glory, and their own shame. And yet this sacred Prelate, this honourable Counsellor, this grave Divine, to give him no more titles, then that which S. Basil calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this 
esil. ●aut. Men. ●mer.  Servant of God; tu tu (as one of your owls speaketh in Plautus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he may say, hast presumed to profess to write against. Were it as Dem. said to Aeschi: that Aeacus or Rhadamanthus, 
 some person of note, of incomparable learning, of high place, of irreprehensible deportment (the Reverend Archbishop having, we will suppose it, given offence) should have confuted him, it had been too much for any such, without due reverence, to have advanced a Rebutter against his Grace: for the fathers, we know, howsoever their higher Prelates sometimes offended the Church with infecting opinions, never professed to write against them, but still superscribed their epistles and books To such and such. Yet this 
Vide Bern. & Aug. & Hilari  had been tolerable in any such person: but for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fantastical genealogist, a paradoxical expositor, a tragical ape, a forlorn Pharisee, a running-headed fugitive to be thus publicly malapert, in presuming to write against an Archbishop, avering a truth Apostolical, as the impudence is intolerable, so I wonder how so many, that have fared so well by his Grace's preferment, can with patience endure, or with silence brook this insolent and shameless presumption; but that it is known to proceed from an Archilochus lean and hidebound with hart-fretting envy, but, as the Poet describes him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Pindaru●  fatting himself up with contumelious scorns, and reproaches. Not sparing the holy fathers of the Church, the reverend Beaupeeres of divine knowledge, but giving 
Melchis. p. ●.  some the babble, as S. Austen by name, 
* p. 49. lib. Sheol.  befooling the penner of the Creed not expounded to his fancy, and in a short abstract calling all the Latin fathers the plague of Divinity. But 
Epist. ad reg.  who can look for more reverence at his hand toward the Ecclesiastical fathers, whose pride hath so carried him past all grace, that he sticketh not to traduce, even in public letters, his own natural father? so far having been busied in Sems' progeny, that he is fallen into Cham's opprobry, accusing 
Gen. 9  his father, in more vile terms than I will express, for an Aleknight and common drunkard; for an whoremaster and a 
In ep. ad Arch. Eras. chil.  minion maintainer, (Turdus sibi malum) for a ranger and a beggarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; even in the very same letters, wherein it pleaseth the foul-mouthed varlet to entitle the most Reverend Archbishop (I tremble to write it) Nebulo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ruina regni. What saith Saint Jude? Yet Michael the Archangel, encountering 
Jude ver. 9 11.  the devil, durst not blaspheme. But such a tongue-murthering Cain, an ambitious Balaamite, (still bawling for preferment) cannot withhold, but laboureth like a fly about the candle, to perish in the gainsaying of Corah. And therefore writing about the descent into Hell, hath inflamed his own tongue with the fire of hell, that as by his genealogical glosses he hath abused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so by his gehennical cursings 
jac. 3.  he might set on fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and kindle a dissension about the descension, wherein there hath been so long consent. Hominem malignum forsan te credant alij, Ego esse miserum credo 
Martial.  cui placet nemo. Other perchance will guess thee to be a malignant slanderer, but I rather take thee to be a wretched skrat pined with envy, whom none can please, either fathers in Divinity, or fathers by authority, or parents natural; 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 ministered the fuel to this flagrant controversy about hell, to this public challenge and open confutation; nothing that the Archbishop hath either publicly preached, or at any time printed in that cause. But the brief, and the truth is this; Doctor Andrew's having, in a Sermon upon that article, strongly out of Scripture and Fathers confirmed the descent, according to the words, you, forsooth, not worthy to be balanced with him for sound learning, (howsoever most impudently you tell the old L. Treasurer that he said, knowing you to be his 
Epist. ad Thes.  better in studies, that he would yield to you) you I say, quantulus, quantulus? press into the pulpit not long after to refute his doctrine: which had it been in charity and zeal for the truth, it had been more scholarlike and divine: but, as your manner is, with such contempt and contumelies to the person of the man, you held that course, which neither policy for example, nor religion for peace could tolerate, upon which you were called before his Grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here 
Th●●yd.  you began to stir, not only contemptuously refusing to come, but malapertly answering his Grace with scornful letters, and subscribing them, very familiarly at the best, in truth most saucily, Tuus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your fellow soldier. (Sir Hugh your fellows are in Bedlam.) And as that Soldier, your Pattern and predecessor in the Comedy, said of himself, 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 upon it mightily, in a large volume, that you countenanced 
Ad Dominu● Thesaur.  his Grace very much, in calling yourself his Soldier fellow, yea they are your own words, that you vouchsafed to call him a fellow in judgement with you for religion. Nay further you trust, you say, that her Majesty rejoiceth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with your defence for religion. Base vassal, who will not be taught the duty of a subject to a Prince, but will measure her learning by thy model. Her Highness knows better than thyself, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodian, and other Grecians, as also Commilitones among the Romans, is given by an Euphemismus of Captains to their soldiers, to knit 
Herod●. Thucy●.  their hearts to them by such familiar titles: and in the Testament, being but twice used, it is vouchsafed by Paul, the great 
Philip. 2. Philem. ver. 3.  Apostle, unto his inferiors, but never reciprocal. When you were fellow of Christ's College (whereof came the proverb) that there were in the house twelve fellows and a fool, which was yourself, you being allowed the same diet with the Master, if you had written to him, would you have called him your fellow commoner? Had you written to john Whitgift Doctor of Divinity, and called him your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fellow Minister, degrees being equal, it had savoured of some wisdom and learning: but inditing your letters to the most reverend Archbishop, and subscribing them with that malapert style tuus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is surely a solecism in manners, and argueth great want of discretion, yea of learning: for Xenophon will tell you, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 
Xenoph.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one, that is a fellow soldier and a follower, and so in authors synonymically confounded, and ever applied from the better to the meaner, but not upward: and sooth so you meant, for in the very same epistle, you say, 
Ad Dom. Thes.  that you know yourself to be his Graces better, and superior in study, and knowledge.   

SECTIO. 7.  
AFter this from letters, running out of the land, (as you pretend) you set upon him with this late Libel, wherein is contained (as you tell her Majesty) the marrow of your wisdom. 
Epist. ad Reg.  Which speech of yours puts me in mind of some Philosopher's opinions in Plutarch, who writ that the marrow 
Plut. Agis. Ovid Metam.  of dead men's bodies, especially the backbone, as Ovid will, doth oft turn into snakes. Such marrow, verily serpentine and viperous, doth your book afford, poysonfully sprinkling his Grace with more spite then hurt; for when you have varied your reproaches with such voluntary phrases, as your addle head and malicious stomach could gather è trivio, the conclusion is, that he is utterly unlearned. There were some Philosophers so mad to say, that the Snow was black; and 
Anax. Arist. de doelo.  some Mathematicians so senseless, as to avouch that the earth went round; and some Rhetoricians so impudent, as to reprove Plato and Aristotle for barbarous and harsh; and Timaeus, as vain an Historian, almost, as you are a Divine, being 
Plut. Nicias.  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a writer of yesterda●es brood, vilified and abased the credit of that worthy and famous Thucydides, the mirror of Historians. Thine own conscience, Broughton, tells thee, that the Archbishop his indefatigable pains increased his learning; his learning settled his judgement, his judgement brought on his gravity, each of these in several won him credit and degrees, and all together adorned him with preferment. Much is the University beholding to you, and men of good judgement you make the learned heads of that time, who selected him above the rest, and singled him to be the Lady Margaret's Reader, and after that, amounted him to be the Chief professor in Divinity, were he so unlearned, as your Loftiness makes him. And it is to be supposed by any sensible man, that her Majesty advancing him to this highest dignity, and, after that, calling him into her Privy Council, took him to be a man both of sound judgement, and at the least, of some learning. But this is the effect and affection of men, so far hoven with surquedry and self-love, as Menippus in the Moon took men for 
Luci●nu●. jac. 18.  moats, so Pharisaïcally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annihilate all others; and as Philo hath excellently described them, as if he had anatomised you, to account all besides themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (they are your own words of his Grace) babish, unlearned, rifraff, nobody. Briefly, all Divinity besides yours is Atheism, and all learning to yours is rudeness. But may it please your great Mastership to give a reason why you count and call him so unlearned? His Lectures in the Schools; his disputations at Commencements; his Sermons popular both in Court, city and country; his encounters with schismatics in print; his assiduous reading in any vacancy from business; his sound judgement in points of any controversy: all these have persuaded other to glorify God in him, and moved the Prince to advance him for them. Your reason is double. First, He hath not ploughed with your heifer. You delight much in that proverb, repeating it five times in your letters and pamphlets, and surely it accommodates your study well. For as that is but a barren soil, and a light ground that is broken up with a Cow, so are your labours trifles which are wrought out by Phantasie. Again, Sampsons' heifer was his wife, ● skittish housewife, a Philistine to an Israelite, a treacher to her husband; yours is Genealogy, a wanton study, and, as you use it, a stranger to sound learning, a betrayer of profitable Divinity; his heifer robbed him of his best strength; and yours hath bereaved you of your five wits; the weakening of his strength lost his liberty and his light, and both these together brought an house upon his head: your brains weakness hath perished your learning, and abandoned you the land, and, I will not prophesy, but remember thy end and thou shalt do the better. Your meaning is he hath not spent his years in the Hebrew Rabbins. Why? you that are the great scholar of the world, remember you not that of Pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is not all one kind of 
Pind. Olymp. 9  learning that maintains and adorns us all? And you the special clearer of Divinity, have you forgot the diversity of gifts by the same spirit, some to have tongues, some prophecy, 
Ephe. 4.  some interpretation? Is Divinity so near driven, that as Rahel cried, Give me children, or else I die: so it must say, give me 
Gen. 30.  Rabbins, or else I perish? Who like young men with grey hairs, as the Poet speaketh, carry titles of Fatherhood and Mastership, 
Pindarus.  being but Punies, either for time or skill, compared with the Fathers. For if a man should ask you in jacobs' phrase, where 
Gen. 31.  were they yesterday, or before yesterday? your Talmudists many hundred years after Christ, and your Philosophers 
Pic. Mirand. Rhod.  scarce 300. years old. And howsoever there be that equalize some of them with S. Paul his time, yet none of those worthy streams deriving their divine knowledge from the Scriptures fountain, the great Fathers and Doctors of the Church, I mean, did ever mention any of them, to my remembrance, unless it be Hierome, of whom anon; I am sure not borrow 
Hier. tom. 3.  any direction of interpretation from them. And the splendent brightness of the Truth, which in Christendom burns still so gloriously, is borrowed from these men's lamps, not any way nourished with Rabbins oil. And so, by your argument, both ancient Fathers and modern writers are as utterly▪ unlearned as the Archbishop. I crave pardon of his Grace for abasing him in parallel with such an one as thou art. But he from the beginning of his studies, directed the aim of his learning to those two scopes which S. Paul set up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 
1. Cor. 14.  12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 40. the building and ornament of God's Church. Like Zacharies good shepherd carrying two staves 
Zach. 11.  Bands and Beauty. The source of which building he reared up by opening the capable mysteries of the Trinity, the work of our redemption, the incarnation of our Saviour, the force of prayer, the effects of faith, the strength of love and unity, the right use of the Sacraments, the means to salvation, the horror of sin, the comforts of the spirit, with the power thereof in the Scripture, in the ministery, in the conscience, most of these being points in capite, as the Apostle speaketh: 
Coloss. ●.  to which he joining, by God's assistance, good example of life, and by authority enjoining maintenance of unanimity and uniformity, informed the ignorant, and reform the froward, and got reverence of all. Whereas thy great selfe-boasted learning is like that Thessalian Scopas his wealth, for as he counted himself, therefore, happy and rich, even because 
Plut. ●at. Mai.  his whole revenues consisted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ in nifles and things unprofitable: so do you think yourself unmatchable in knowledge, because your Rabbins have taught you who was Melchisedecks' father, and what was the age of Mordecai, and what meant Abacucks' mess of pottage; 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 schoolmaster, and will show you that the Sun in the firmament hath been eternal, that the 
Vide Ca●. in Mich. & Ram 〈…〉. H●m●od. P●utarch.  law was given before the creation, that the Messiah was created before the worlds. Neither are their works like Homer his Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. or the Polypus head one thing good and another pernicious: but, as Master Beza, a man as skilful 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' judgement and counsel, the reading of them to be avoided, as writings quibus 
Cal. in Hag.  nulla adhibenda fides. And grant there be, as the Earl of 
Pic. in Heaped.  Mirand. writeth, the mysteries of the profoundest Divinity 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 safety, and with less loss of good time be found in the Fathers and classical author's Christian: for S. Hierome, another manner of Hebrician than Braggadoction Broughton, confesseth that their aniles fabul● are so infinite, 
Hier. tom 3.  and their volumes so many, that it would ask long time even to run over them, besides the traditions so filthy, ut erubescam dicere, saith the father, that a Christian would blush to read them, and loath to hear them. And yet with this rabbinical rubbish and untempered mo●ter have you laboured a loamy and sandy building many years, telling the poor ignorant artisans in London of Caina● in Luke, of Chiu● in Amos, of 430. years in the judges, of an excellent Catechism to be framed out of the 1. of Matth. and the 3. of Luke. And which was a mighty timber log to rear, to persuade them that Adam fell the first day of creation, or else the Lion must eat grass (did not the Echo of the Church leave out the g. r. and give you the rest?) and for this you account yourself the Non parel for knowledge, and worthy of an Earldom, 
Epist. ad Com. Hunting.  if learning had the guerdon. Neither was it needful to fill your boasting books with glorying of your reading rabbinistical; for as they which suck the milk of ill nurses commonly 
Plutarch. Gen. 30.  prove ill conditioned: and as jacob▪ sheep, in ramming time, by the sight of peeled rods brought forth party coloured lambs; so your selfe-conceiving fantasy, being ever in the ●aning mood, by your continual reading those fabulous masters, bringeth into light nothing but fantastical and party coloured piled conceits half mad, half foolish; and by sucking of their traditions, as of their milk, you have taken in their conditions. For this is generally observed in those jewish writers, that Volunt haberi pro oraculo quicquid illis in 
Cal. in Hos.  mentem venit. And is not this your vain? Whatsoever you obtrude upon us in your Paperworkes, without ground or reason, they, which will not yield and subscribe, be they never so learned, are but Hogs to pearls; disgracers of Divinity: and be they never so religious, enemies they are to God his truth, julian's, Lucian's, Apostates, Scoffers, unsettled in their 
Epist. ad Oxon. Acad.  studies. But in sooth, Sir Hugh, had nature through custom, or bitterness from discontentment, forced you into this Rabshikaes' 
Esay. 38.  vain against the reverend Archbishop, yet something you should have objected which had been probable: but so bluntly, like another Ned, to call him whom her Royal Majesty, the Noblest personages, both the Universities, the whole Church, for his studies, through his conferences, by his labours extant, and employments daily, acknowledge, revere, and prefer as a most judicious and grave Divine, to call him, I say, utterly unlearned, and unable to judge of Divinity, will be counted not impudency only, but a frenzy. What sudden constellation hath wrought this strange Metamorphosis, that Tam subito coruus, qui modo cygnus erat, that he, whom you 
Martia●  not long since made umpire of that great controversy twixt D. R. and yourself, whose arbitrement (which you say made for you) you triumph in, and account of as great validity as the 
●●ist. ad Oxo● fine.  Princes own; yea when you thought the meanest of him, it pleased you to vouchsafe him the name of a Scholar of reasonable 
Epist. ad Nob. Ang.  good account in speech for a Baron, that now upon the sudden, within a years compass at most, he, I say, should prove utterly unlearned, and unable to judge of learning? But true is that of Solomon, Non recipit stultus verba prudentiae, nisi ea 
Prou. 18. ●.  dixeris quae versantur in cord 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 be no God, if he fulfil not their lusts; nor with you any man shall be learned longer than he subscribes to your fancies.   

SECTIO. 8.  
But what art thou that judgest thy betters? Remember him that said, Hypocrita eijce primûm trabem. The deepest 
Matth. 7.  point of learning, and most profitable which ever thou wert conversant in, was gabriel's message and D●niels weeks: wherein, as many heretofore, so of late Master Lively hath with sound learning controlled your wisedomnes, and till you have answered him, (which you more scornfully threaten, than you dare, or can learnedly perform) never brag of your knowledge, nor bombast your books with such Thrasonical threats, Nihili coaxatio. I can tell you, you have 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 extraordinary man in Master Beza his opinion) it is all contained within one word Genealogy. For like the painter in the Poet, who could express in colours nothing well, sed simulare cupressum, if any man would have his portraiture 
H●ratius.  taken, or any other picture portrayed, his answer still was, will it please you that I shall paint a Cypress tree? Semblable is your skill: confer we with you about substantial points of salvation, presently you are upon us with Melchisedecks' father, or whether Kiss or Mord●ca● were in the captivity, 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: marry take you thence, as Plutarch noteth of some such like yourself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you are like him who 
Piut. Lucul.  while he holds his peace is a wiseman in salomon's judgement. Remember you not (you Cynosura and Lucifer of nations, 
Prou. 17.  the stupor and admiration of the world, the admirable scholar of the British soil) how in Leydon thrusting yourself forward to dispute, the question being about Original sin, within two or three syllogisms you had wrong in the controversy of Melchisedecks parents? and there you might say, as Cato when he 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 means laboured in yourself to be a disputer with certain Papists in prison, having to that purpose laded a porter with huge volumes, even in the very entrance of the conflict, the controversy arising which translation of the Bible should determine, and you taking the Septuag. and they replying that there were divers copies, many editions and great diversities of them, and therefore ask you which you would stand to? very learnedly, judiciously, and sound you answered, I will be judged by that Septuag. copy which was found in a wall at Genevah. You choked them presently, but it was with laughter. And for your mysteries, wherein you challenge such a grace above his Grace, for plain, and yet 
Epist. ad Reg.  profound exposition: first, as high points, as obscure, and, I am sure, more in number are within the compass of S. john's Revelation, then in daniel's prophecy, and those the Reverend Archbishop (of whose Grace still I ●raue pardon for this disparagement offered him in comparing him with thee) unfolded both learnedly and profitably, to this days remembrance, in the Doctor's Chair at Cambridge, before thou wert crept out of thy Alphabetical shell: and dost thou talk of plainness, which makest riddles of easy histories? Let him that reads judge of perspicuity in this example, among 
Ep. impr. ●as●▪ 97. in o●●a●●.  many other, printed and sent by thee to the Council. Aba●uck brought Daniel a mess of pottage, whereas the sentence written in great letters, The just shall live by faith, this for two points. justice challenge● of Daniel to have stopped the lion's mouth, and faith, told by the King of him, made the saying of the amiable Prophet to be the mess of pottage to him that always maketh God the judge. Where is your heifer now to unfold your riddle? It is no marvel you so affect the Scottish mist; for where the head doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tongue m●st needs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And now whether is Daniel or 
Praefat. ad Daniel.  you the tormentor of souls? 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 own invention. So 
Epist. ad Reg.  of all other creatures the Spider works his web out of his 
Pli●y.  own substance, but the strongest web a poor fly may break. And a 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly come of excrements. 
Arist.  But in truth, M. Broughton, dissemble not by whom you thrive and line: In Herodotus you may remember a story whereof came th● proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The table of the Sun, 
E●●s. ex Her●d.  a field wherein every morning there were victuals sound ready scattered for any th●t would gather them, which the poorest sort ver●ly did think had come from heaven by the suns influence, whereas indeed the Magistrates ●ad conveyed them thither closely and unknown to the people: and Bel his priests privily lurched the viands, which were 
Dan. 14.  supposed to be devoured by the Idol: so cloak your stealth as closely as you can, (like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Demosthenes' sense) 
Demost. & Vlp. in cundem.  there are some that can tell and smell from whence you borrow and glean your much bragd-of Consent, and your gloss: and if you continue exasperating, there are that will scatter ashes to descry your footing, and deplume your borrowed feathers, returning you like a Coote, telling you that 
Aesop. Horat.  even for those two places, whereof you arrogate to yourself the first apocalypse; that Mercerus, is your great master for 
Epist. ad Reg.  S. Steuens Rempham, upon Amos: and S. Austen your Index and gnomon for S. Peter's place of preaching to the spirits. And 
Epist. contra Arch. p. 10.  whereas you say (after your saucy manner in a cothurnical challenge) that if his Grace cannot see that you have cleared Peter more than any before, the cause is his ignorance in the Hebrews. Why? silly fellow, his Grace will not only answer thee with Solomon, 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 show thee whence thou hadst the purest light for cleared S. Peter. Only here is the difference, as the Poet said, At male cum recitas incipit esse tuus. Whatsoever is sound in 
Martial.  thy writings it is borrowed: but the Lunatical conceits, which therewith are blended, are thine own. And this is sufficient for your first great challenge of his Grace's unlearnedness, his ignorance of the Rabbins traditions, viz. the opprobry of Christianity, and the scum of Divinity. Wherein least you should be counted as the only malicious slanderer, and detractor of so reverend a person, you call to witness D. Saravia, who told you, ass you say, that he could not beat into his Grace's 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 falsely bely him in this, and wheresoever in this kind you name him: and thinks verily it is but your spleen against him, breaking out in revenge of an old quarrel: for your Mastership being in love with a rich Merchant strangers daughter, and using the good Doctor as a mediator for the match, the father a wise grave man, but once hearing of Broughtons' name, in no case would admit his daughter the speech or presence of such a giddy headed Lysard: and upon this you raved in your passions against the Doctor, chafing extremely that he had not sufficiently commended you so highly as you deserved. And therefore he takes this to be but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and vomit of a choleric stomach, to make him an author of a malicious slander.   

SECTIO. 9  
YOur second reason is, that the Archb. is no Grecian, nor knoweth one letter of the new Testament. Qui semel verecundae limits transilijt, knaviter fit impudens. Who knows it not (Broughton) that, in his public Lectures, he ever read out of the Greek Testament, and hath brought up some under his private tuition, which are able to pass through any part thereof as readily for the Grammar as thyself, and more sound for judgement, (for thou art mad,) and without either thy calf or heifer dare challenge thee at the Greek Testament, for a better Benefice then that which a London Alderman should have paid an hundred pound for, to thy behoof, by thine advice? And how knoweth your Rabbinship that he is no Grecian? For he hath falsely translated 
pag. 56. 57  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by it hath marred all Divinity and discipline. It is a mighty word, belike, that carrieth such weight. But pull in your ears you Cumane beast for all your Lion's skin: an earthen potsherd though it be gilded will easily discover itself, saith Solomon. He is very simple who knows not your meaning, 
Prou. 26.  it is a Bishopric you have expected, and hunted after mainly; and defeated of your hope, as being a very lump of intolerable pride, and singular indiscretion, now you would feign curry favour with the Presbyterian faction, though the time was, when they angered you, that you could call them ignorant hotlivered fellows, of an unseasoned zeal. But to 
Epist. ad Oxon.  your reason. His Grace in his answer to the Admonition, (for 
Resp. ad Admo. pag. 15. sect. 3.  thither you revoke us) expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 20. a tyrannical and lustful government, exorbitant from the mild course of law and justice, such as the Heathens used over their subjects with oppression and unlimited 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 leave, from the invention of that great replier against the Archbishop, and that is some discredit for 
Epist. ad Nob. fine.  you, that disdained to be any Bishop's Chaplain, to be a Presbyters licktrencher: for you, the grand Mintmaster of learning in our age, sapere ex commentarijs, and to have scientiam 
Sen. Quintil.  atramentalem non mentalem: we expect from you, strange flower of Athens▪ things new and unheard of. Is your own heifer now decayed, that you must borrow two calves from him? and use the help of his art, when Plutarch tells you that of all artisans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cartwrights do make nothing 
Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  strait, but as their instruments are bowed, so their workmanship is crooked? Quanto tu melius hoc invenisses Thraso? But 
Terent. pag. 56.  the first is, S. Luke puts it without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore even a simple and si●les government is forbidden the Clergy. I answer, that as the authors of this argument, being great patrons of the second marriage after divorce by the party innocent, when they are urged out of S. Luke. chap. 16. 18. that Whosoever putteth 
Luc. 16. 18.  away his wife, and marrieth another, committeth adultery, without limitation or exception, send us back for a nisi unto S. Matthew 19 9 and so for that matter Luke must be judged 
Matth. 19 9  by Matthew. By the same authority we remit them and you from S. Luke to S. Matthew and Mark, for the simple to be 
Matth. 20. Luc. 22.  expounded by the compound. Your second stolen argument is, that our Saviour speaketh of those rulers which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneficial men, and therefore all, even the mildest government, is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Your huge learning might have controlled either their ignorance, if they kn●w it not, or their bad conscience, and your own to, if knowing you should write the contrary, that titles of Heathen princes were given either by a flattering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by an ironical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, popular applauses puffed with 
Plut. Demet.  a breath, and drawn back 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● entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as patrons in their government, other called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as devourers 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 showeth 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, have taught you that Aristides excelled all other princes, in deserving to be saluted by the name of lust, whereas all the rest delighted to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Plut. Ar●st. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. City-spoylers, thunderbolts, subduers, Eagles, Hawks, rejoicing in those 〈…〉 es of violence, rather than in names of mildness and virtue. And the Roman stories demonstrate that the posy of their Emperors was, according to their fancy and practise, Si libet, licet. 
Amon. Carac.  If those other titles were given them, it came from the people's glozing, not their desert: as that title did from a Draper, who writing a book under your patronage, dedicated it To the Reverend Father Hugh Broughton: as if you had been some Bishop, whereas we know you to be an ordinary Minister, and no more than a Master in Arts, or Bachelor of Divinity at the most. A third argument you add, and a man would swear it is your own by the folly thereof; The Presbytery 
pag. 57 1. Tim. 2.  must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of 1. Tim. 2. If by the Presbytery you mean their clerolaïcal Consistory, let them answer you, and defend their authority, which approve and would erect that Confused bench: if our government Episcopal, I then tell you, that S. Basil calleth you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a counterfeiting 
Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  coiner of Scriptures. This place you might have kept till your marriage, for S. Paul teacheth husbands there to keep their wives from sovereignty, and not suffer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take head and overrule: and if you will needs, by your uncontrolled authority, understand it as the Apostle Ephe. 5. 
Eph. 5.  de sponsis spiritualibus, it makes for us in this proportion. The wife must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but submit herself to her husband as her head: so the Bishops being husbands to their several charges, as they must love them and cherish them, so withal to keep them under and in subjection, lest they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take head against their rulers and spiritual husbands. Yet still you add, or rather mad on, If his Grace had any Greek, or conscience, he would have expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by other scriptures. Put on your spectacles you purblind and proudblind Pharisee, and view his answer to T. C. p. 69. and see his interpretation confirmed by a parallel of two Scriptures, Acts 19 16. where the word importeth a devilish dominion 
Act. 8. 19 16. 1. Pet. 5. 3.  and prevalence; and also out of the 1. Pet. 5. 3. where it signifieth a violent and fleecing government. Yea but he should (say you) have looked back into the old Testament of the Septuag. Sis memor ô mendax. In your quarrel about Hades, you fetch us, to expound Hell in the Creed by, profane writers, because the use of that word in Scripture chokes your fancy: 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 fly to Septuag. and translators must expound Christ's meaning. Is this your method (far differing from Nazianzene and Augustine) 
Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aug. de doct.  to fetch a natural exposition from an accidental translation? even from that, which, in many sound Divines judgement, is less to be allowed of, as currant for decision of controversy, than our vulgar English, against which you have so virulently declaimed. Greatly you have boasted of, and 
In ep. ad Nob.  much threatened these two places, (for every later paperwork of yours is but a Tautology of the former) Et quid tanto dignum 
Horat.  feret hic promissor hiatu? The air thundered, the hills quaked, the earth opened, and behold a mouse. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the authority thereof is granted to Adam even in his perfection. Genes. 1. and again attributed to Christ in his sovereignty. Psal. 110. But neither of these may be said to have tyrannical power, and rule granted them. Papae, iugulâras hominem. Give me leave, good Master Thraso, to tickle you. Tuumne, obsecro, hoc dictum 
Tertul. E●●.  erat? vetus credidi. Yea but what if these puffed sails hoist up, overthrow your own bark, and make for the Archbishop against you? have you not (to use your own words) spun a fair thread, and woven a good cloth? For the sovereignty given to Adam over the earth and beasts, was justly expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. in breaking the clods of the one, by force 
Tertul.  and violence, in cicuring and slaying the other with blows 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 authority from God in the force of this word, power over the beasts both of life and death, and so the Hebrew word radah signifieth: therefore this dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ to keep the Clergy under, as Adam kept the earth and beasts, (which is rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) we with S. Peter deny to Ecclesiastical governors, as forbidden by our Saviour in 
1. Pet. 5. ●.  detestation of Heathenish rulers, who used their subjects like beasts, both employing them in service slavishly, and consuming them up 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 reign over them, he showeth a pattern of the Heathenish tyranny, not of that lawful and princely authority prescribed by himself, having enjoined the contrary in the law of Moses. Deut. 17. 20. And I take it worthy the observation, that God giving prerogative and sovereignty to Cain over his younger brother dominaberis illi, 
Gen. 4. 7.  changeth the word he used to Adam, which the Septuag. have translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this being no fit government 〈◊〉 brother over a brother so to rule; much less for father's 〈…〉 eir children, or Pastors over their charge. Now for 〈…〉 o place, Psal 110. 2. where the father saith to his son 
Psal. 110. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be thou ruler in the midst of thine enemies. (in good sooth I pity thee) The whole Psalm describeth Christ in his full power, either reigning over his subjects, whom vers. 3. he calleth populum voluntarium, a people willingly submitting themselves unto him, ruling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 45. with a sceptre of righteousness, meekly and kindly, and the time of this reign is called dies virtutis, the day of his power: Or subduing 
Vide Flamen.  his enemies, and making them his footstool, to the suppressing of whom he hath authority given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overrule 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 wrathful indignation, that they which will not kiss the son as friendly subjects, Psal. 2. 
Psal. 2.  and be ruled by his sceptre, should be subdued by the son as his enemies, and bruised in pieces with his iron rod: and this also, being rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a power in revenge against underlings, as enemies, is forbidden the Apostles by our Saviour, Matth. 20. For howsoever he allow them with S. Paul a rod of authority and correction, to keep their Clergy in 
1. Cor. 4.  awe, yet he permits them not his rod of iron to crush them in pieces and make potsherds of them: because their power 
Psal. 2. Galat. 6.  must not be in revenge but love, and with the spirit of meekness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their correction moderation, and in their punishments compassion. And so the simplest may see, that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the first place for a dominion over beasts; and in the second for a revenging power in execution of enemies; and generally, as the best Hebricians do 
Vide Brixian.  observe, the original word is always used for dominari in, or adversum, a domination of hostility and violence of fury. And thus being taken in your own grin like a Woodcock, I dismiss you for this point with advise, to look upon your black legs hereafter, and down with your train you Peacock, and cease craking (craven as thou art) of thine own unmatchable learning, or cackling of the unlearnedness of thy betters: for were thy grace no better in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than thy skill is in expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou might perchance prove more humble, and write less. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Plato speaketh, 
Plato.  and now I come to your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which from Plato you have borrowed.   

SECTIO. 10.  
NAmely, to your admirable conceit how Christ descended into hell, that is, the world of souls. Wherein you still show you are a great Rabbinist: for this is a common proverb with them, That it is better being the head of a fox, than the tail of a lion: that is, the author of an addle fancy, than the scholar of a received verity. Neither the consent of Greek and Latin Fathers pleasing you, who concluded his descent into hell locally: nor opinion of modern writers of his descent into hell on the cross and in his passion triumphantly: nor the judgement of a middle sort for his descent into the grave, that is, hell metaphorical, corporally: but your heifer, like a sullen beast, (because it would not be ultimus inter boves, becomes primus inter asinos) must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wander alone and chunner out an Heathenish conceit of descending into the world of souls poetically. The chief arguments hereof, according 
Epist. ad Nob. pag. 36. & inde  to your custom, we have seen before in your epistle to the Nobility; although in this your last Libel 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 man's pains ever studied. I am sure you have performed the one, for in handling it you have stretched out yourself with Aesop's 
AEsopus.  toad, ut rumpantur ilia, till you have outstretched yourself both for modesty and sense: of your acceptance small joy you may take, and little comfort your adherents find, and if this be the full strength of your heifer, she is but a suckling. For first there is nothing in this malicious pamphlet of yours (set your railings by) but a palinody, I mean not a recantation, (you will never have that grace) but a repetition of the very arguments which H. I. one, as it seems, whom Hugh brought up, or, as I think, the vanity is so semblable, one Hugh Broughton hath used in a confutation of some Sermons preached at Paul's cross, and elsewhere, by a worthy and learned Prelate of this land, to whom both H. I. and H. you come as near for found judgement and multiplicity 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 confers them both will swear you play the Cuckoo; if not, than never brag of yourself, that you are the only clearer of Divinity, for there is not any argument in this your Libel touching Sheol and Hades out of Scripture, or out of Heathens, but there it is. And now, res non inventa reperta est, we 
ovid.  have found a match for Master Broughton, both, as it seems, brought up near Twattling street. Again, how your work is accepted, see to your shame and confusion of countenance and conscience, if this be not seared and that steeled, the discourse of that reverend father, of this point, in his conclusion to the reader from page 357. unto the books end, where he hath killed Goliath with his own sword, and out of your own Poets and Philosophers so learnedly and judiciously hath confuted this your foolish paradox of the World of souls, that neither you will ever be able to answer it, unless as Elihu speaketh, you will add rebellion unto sin, and be of Tully his 
job. 34. 37. Tus. quaest.  mind, cum Plaetone insanire magis quam cum alijs recte sentire, rather to be mad with Plato, then yield to the truth of God's spirit: nor any thing can be added, which there is not sufficiently for this matter contained: so that I will be the shorter herein, as being not worthy to glean after his harvest, and spare those infinite quotations out of all the Poets, which against this fancy I had gathered.   

SECTIO. 11.  
ONly I wish the reader to observe in this your defence, as you term it, first, your disloyal blasphemy: secondly, your Heathenish divinity: thirdly, your absurd and opinionative vanity. In the first, challenging the Queen's most sacred Majesty with breach of her oath, charging the defender of the faith that she adventures her state and soul upon an heresy, 
Epist. ad Reg. pag. 12. 13.  and calling the whole Realm an Apostatical land, for allowing this article. It is well you carry your pardon about you, given you in patent by Mania, and sealed with the inscription of Laesum cerebrum. Hast thou forgot his counsel, who said we must speak of Princes either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either briefly 
Plut. ●olon  or sweetly? Can the Pope of Rome have said more? Great thanks, you say, you have even from Papists for your pains and studies: it is no marvel, for flies delight not more in Apothecaries ointments, than they do in treasonable speeches, 
Eccles. 10,  and male contented slanderous fugitives. But how hath she violated her oath, or the land forsaken her first faith? Forsooth, say you, King Edward held, to which she is sworn, and 
pag. 12.  the Realm agreed, that Christ's soul never went to hell, or Gehenna in your term, (we will speak English, as taking them to be all one in the new Testament, and have as good authority to think that Hell may be as well derived from Yell, or 
Matth. 25.  howl, as being the place of wailing and gnashing of teeth, as from Hail or pull, which is your conjecture.) What a member 
pag. 5.  is that tongue of thine, that is not unruly enough in reviling men's persons, but it must grow worse in untruly falsifying Acts of Parliament and articles of Synod? Read 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, etc. adding that, which we, avoiding unwarranted curiosity, have 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 relieved or released thereby. Yea but P. Martyr and Martin Bucer who were the Pilots of the King's religion, his 
pag. 12. 13.  tongue and his heart, they show the King's mind. It is well that you will at sometimes name the parties by whom you thrive, and at whose trenchers you live: for this whole tractate of yours, the marrow of your wisdom, and the full strength of your knowledge, is but the droppings of other men's taps, which, howsoever from them it savoured well, yet being coloured with the Turnsalue of your Fantastical brain, it hath lost both the verdure, and the virtue. Martin Bucer, indeed, seemeth to distinguish between 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 judge, I mean not to rake his ashes, the raising of whose bones, more virulently, then truly, you object to this our Apostatical land, and D. Perne principally, whom you call the Archbishop's tutor, as 
pag. 13.  vain a tradition, though nothing so impicus, as that of your Rabbins; who writ that Sombassar was schoolmaster unto Adam, the first man that ever was. D. Perne being no otherwise tutor to him, choosing him, being scholar of Pembroke Hall, to be fellow in Peter House, then D. Hawford was to you, being fellow of Christ's College, after that Trinity College and S. john's had spewed you out from their company, for a factious, proud, malapert, madheaded, fantastical boy, (howsoever you have boasted otherwise most vainly in your epistle to the Earl of Huntingdon.) But to return, 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 died and was buried, taking Hades for the grave. But, give it so, that Bucer his opinion is, that the body being in the grave, his soul joined itself to the souls of the Just, and so Infernus to signify nothing but the state of the soul separate from the body, (which opinion I am loath, too straightly, for reverence to the dead man, to examine and rifle) yet must we think that the religious King took him for a Pythagoras, and would tie his faith to men's persons (which S. james forbids)? or shall we 
jam. 2.  rather believe the King himself, who, in the articles of religion concluded in the Clergy Synod, confirmed by the States in Parliament, and established by his Royal assent, constantly avers credendum est, we must believe that Christ's soul went ad Inferos, to them which were below? and this same article is still in force, grounded upon Scriptures, concluded by 
Art. 3. anno 62.  the reverend Synod, and promulgated by her majesties authority and consent, for the faith of the whole Realm, and to which yourself have subscribed, or else you are an Intruder, and came in at the window. And now let any reader judge (though otherwise he knew thee not) of your brain and vain, who not only chargest the Lords anointed with breach of her oath, in print, in a Libel, from a foreign country, (an insolence severely punishable in an objection of truth) but also blasphemest her most sacred Majesty in most beastly resemblances, not to be named; and upbraidest her 
pag. 71. lin. 7. pag. 12. & Epist. ad Reg.  religious soul with perjury, in an article of faith, and a great point of religion, and that most untruly. If you plead your Patent (above named) leave Basil and return to Bedlam, if not, but you will needs persuade us you are in your wits, it is pity (because you are such a Grecian) but the Greeken should end your period.   

SECTIO. 12.  
THe second thing is your Heathenish Divinity, in making Hell into which our Saviour descended, to be nothing but that Platonical and Plutonicall Hades of the Heathen, summoning the Creed to be judged by a Consistory of paynim for proper phrase. You will not allow Galen the prince of Physicians 
pag. 9  to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 88 11. but recourse must be had to the Hebrew, even to a false root, to cloak a slip which the Septuag. there made, but here the prince of Poets must moderate the act, and interpret the action of the prince of our salvation. So true a difference is that which some of the Fathers have made between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a light fancy, and a settled judgement, that this is sensus elatus ê scriptures: but that is sensus allatus ad scripturas. It was the greatest slavery that Israel felt, when they were forced to go down to their deadly foes the Philistines to sharpen their axes, mattocks 
1. Sam. 13.  and instruments of husbandry (for they were wholly deformed of their weapons) and a sorer vassalage must Christianity endure, if her profession must be made good by Poet's fictions. Strange fire to be offered on God's altar was severely 
Levit. 10.  punished, * because as from heaven it came, so in the first 
Levit. 9  nature it must be preserved. Yea your own Pagans were in that point so religious, that they counted it unlawful to refresh the Vestal fire, being by some strange mishap extinguished, 
Plut. Num.  with any material fire and profane, but a devise was invented to kindle it from heaven by the Sun. Surely less lawful is it, because more dishonourable to God's glory, and the dignity of Christian profession, to make the Grecians, who account the preaching of the gospel folly, expounders 
1. Cor. 1.  of Christian oracles, and to fetch light from their Heathenish Ignis fatuus, for the illustration of divine mysteries. The rule of the holy Ghost being, as his method is, to compare spiritual things with spiritual things, and leave the natural 
1. Cor. 2.  man to things within his capacity, because the spirit of the Prophets is subject to, & must be judged by Prophets. For 
1. Cor. 14.  who knoweth not, that Christianity hath used many words in several sense from the common phrase? Is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new Testament to be measured by the Athenians model? or fides by the Romans? who notwithstanding made so reverend account thereof, as that they thought her a Goddess, and reputed 
Plut. Num.  the oath per fidem to be the greatest and most sacred? S. john's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the most essential names of the second 
joh. 1.  person in Trinity, doth it import no more, nor signify any other thing then the Orators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? And though Plato and Hermes have plumbd it deeply, must we 
Plato. Hermes.  reach no further, than their shallow sounding? So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being properly among the Fathers and Counsels used for the incarnation of our Saviour, how far differeth it from that fence which in Paganish writers is rife and usual? And if for 
Theodoretus in Polym.  Hades in the Creed we must be tried by Poets, why in the same Symbol are not we to be judged by them, for him, whom both we, and they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father almighty? Did the Apostle, citing the half verse out of Aratus, applying 
Act. 17.  it to our God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, refer them that heard him to their jupiter, of whom the Poet spoke it, and so make us the progeny of their Lascivious Stallion, of whom Clem 
Clem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  writeth, that which Suetonius doth of Caesar, that he was every 
Sueton. lul.  man's woman & every woman's man? The reason is all one. For by the Poet's figments Hades was jupiters' brother both sons to Saturn: and so, by your own judges, the penner of the Creed, when he said that Christ descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meant that he went into the house of Hades, who was governor of the inferior parts, as jupiter of the air, and Neptune of the sea. For 
Homerus, & Hesiodus, & Pla●o.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Poets is no name of place, but figuratively. But for this discourse you may be referred to that conclusion of the right Reverend Father in the place before named, to which nothing can be added for learning or substance in this point; where he hath showed both yourself and H. I. to be but questing puppies, for all your wide mouths. Yet one thing I cannot omit, that men may see (which thyself will not perceive) how you, the sole true calculator of times and ages, have forgot yourself: for labouring to bring all Scripture words to Poet's phrase, you will needs persuade us that S. Peter, using those words of torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, borrowed them all 
2. Pet. 2. 4.  from Homer and his prose commentary. First, for Homer, what proof have you of S. Peter's reading him? S. Peter could tell 
2. Pet. 1.  you that no Scripture is of any private man's motion, but holy men speak as the spirit moveth them, because all Scripture 
2. Tim. 3.  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired of God. We laugh at the Canon gloss for saying that S. Paul, Rom. 7. alluded to that verse in Ovid, Odero si potero, si non, invitus amab●. And surely, lighting 
ovid.  upon this and such like stuff in your farthel of fancies, I say with Horace,- ut mihi saepe Bilem, saepe iocum vestri mouêre tumultus? 
Horat. epist.  Laughter and anger have striven within me which should prevail, laughter verily, but that it is in such serious matter. But by as good reason you may say that Christ our Saviour had read Pindarus, because, speaking to persecuting Saul out of heaven, he used the very words of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Pind. Pyth. od. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. it is hard for thee to kick against the pricks. Marry that he 
Act. 9  should read his prose commentary, if it be Eustathius, as it seemeth by your book pag. 63. (unless you have got some other in a wall, as you did the Septuag. unheard of) that is worth the observing. It is conjectured by the works of Pythagoras and Plato, and some of the Poets, that they have read 
Serranus.  the books of Moses, and that Scripture which was before their time, at least, in their travail, had conference with such as informed them therein; but that the Apostle should read a commentary before the author was borne, is more than prophecy. S. Jerome out of an oration of Tully not extant, citeth 
Tul. pro Q. Gall.  a place where a certain Poet bringeth in Euripides and Menander, Socrates and Epicurus dialoguising and conferring together, who lived in times different non annis, sed saeculis, and therefore thinketh the absurdity so ridiculous, that it deserveth 
Hieron.  a supplosion or an hissing: and is not this as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (besides the untruth) that S. Peter should fetch his phrases from a Bishop not borne many years after? But thus you bewray yourself a notable scholar of the Rabbins, whose property is, as Caluin well observeth, ut divinent hoc & illud sine delectu 
Calu. in Hab. 2.  & pudore. And if you ask them a reason, their answer is ready, We think so. Yet this oversight may be smiled at, but that 
in Nah. 1.  which follows procures detestation. David's sins, though great, did not so hasten-on God's judgements, as that by them 
2. Sam. 12.  he had caused the enemies of the Lord to blaspheme; neither is it your strange divinity that procures our indignation against you, because we know it is but the frantic delirium of one, whose pride hath made him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 6. but this is 
Gal. 6.  it which grieves us, and should confound you, that both Papist and Pagan hath hereby just cause of scandal. Some of the first sort, already, for speeches far more differing from 
Rossaeus & Reynoldus.  any vicinity to profaneness then this of yours, (though most slanderously) have set out whole Libels in which they would demonstrate, that the opinions of Protestant's are more detestable than Heathens, and particularly, that Caluinisme is worse than Paganism. What may they say now (I am sorry Broughton, to give them this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but only to show, how thy proud malice, to glorify thyself, cares not to disgrace both men and religion) when they shall read and hear, that among us 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 given the Pagans to stumble, and blasphemously to say Where is now their God? when they shall show that more honour is by them attributed to their Idols and greater felicity, then by some of us to our Saviour: for they translate those great ones, whom they deify, immediately into heaven, as we may see of Romulus in Livy, and of Augustus in Suetonius. 
Sueto. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And Homer presents unto Ulysses, being in Hades, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the force and strength of Hercules a ghost, but Hercules himself was confessed to be in heaven with their immortal Gods. But it pleaseth you to leave our Saviour in Hades until this day, a place by their own confession, as we shall see anon, at the best, of no solace nor delight. But our Saviour 
Matth. 7.  his speech is true, that there is no expecting of grapes from thorns, or figs from thistles, nor from an addle head good devise, nor sound divinity from a giddy, brainsick, pride-swollen companion, that, to feed his own self-pleasing humour, cares not to bring all religion into that old proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Eras. & jun. us.    

SECTIO. 13.  
YOur opinionative vanity is the last, that Christ's descending into Hell, is nothing else, but he ascended into heaven. It is reported of Polemo the Sophister, that being at Smyrna a 
Rhod. lib. 20.  spectator of a Tragedy, a ridiculous actor comes out upon the stage, and his part being to pronounce O coelum, he bends his eyes and hands to the earth; and anon crying out O terra, his hands and eyes were lifted up to heaven: away flings the Sophister and cries out upon him, This fellow, saith he, hath made a Solecism with his hands. It may well agree with a turbulent spirit Coelum terra miscere, but to confound heaven and hell, and make ascending and descending to be all one, is not only a Solecism in Divinity, but even in common reason, which hath concluded sursum and deorsum to be 
Arist. de Coelo.  Opposita. In the Poets Hades, the two passages were leveled (as I may say) upon one floor, the one leading into Elysium, 
Plato. Virgil.  the other into Tartarus: the first, the place of the best men's souls: 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 Abraham's bosom, the rest of Lazarus, 
Luc. 16.  was above, and between them both a great huge Hiatus making them mutually inaccessible. And Eliah being taken away 
2. Reg. 2. Num. 16.  was carried up into heaven: but Core and his company went down alive into Sheol. And Lucifer with his angels being seated in heaven, were thrown down (saith Saint Peter and 
2. Pet. 2. Jude ep.  Jude) into the pit of darkness. The truth is, read whosoever will (let him not be paradoxically preiudicious) the Scriptures and Poets, he shall never find Sheol of the Hebrews, nor Hades of the Greeks', (one place in Plato excepted, which the Reverend Father hath notably illuded) but at the best it is an irksome, mirksome deep place, and most-what opposite to heaven. Else, neither would Christ, Psal. 16. have 
Psal. 16.  rejoiced that his soul should not be left in Sheol, if either he be there still, as by your divinity he is; or if it be a place of rest and happiness, as your fanciful opinion conceives it: nor Achilles in Homer would have wished to be any swains peasant 
 upon earth in the greatest want, rather than the prince of souls in Hades, as to Ulysses he protests. But let me ask thee, good Sir Hugh, (though naturals for the most part love not to answer 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 hallelujah? Yes, say you. Now then, show us any one place in the Bible for Sheol, or in the Poets for Hades, where either of them are put for Heaven or Paradise: or in any sacred or profane writer, where going down is put for going up? The contrary of both we show. If I climb up to heaven, thou art there; if I go down to Sheol, 
Psal. 139. Matth. 11.  thou art there also. And thou Capernaum art exalted to heaven, but shalt be brought down to Hades. Yea by your own confession, pag. 19 the Heavens are high, Sheol is deep, and that which job, say you, would have called Sheol, God himself calls Death. So that Sheol, at the best, either is not Heaven, as you often avouch, or else there is a third place besides Heaven and Hell called Sheol for the Saints to rest in. But what man of sense would talk sensibly to a Dotterel, being one of those Divines, whom Saint Paul describeth, so ignorantly rash, that they know not what they say, nor whereof they affirm? 
1. Tim. ●.    

CONCLUSIO.  
ANd therefore I will leave you, Master Broughton, with this counsel of Horace, if you will vouchsafe it,- tractent fabrilia fabri, return 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 Divine, learn S. Paul's lesson, in meekness of 
Philip. 2.  mind to esteem others better than yourself. But especially, which is the frequent comparison of the Fathers, leave that dogged humour, furiously to run at the stone, and not regard the flinger: for howsoever you charge the Archbishop (which jealous suspicion of yours hath caused all this garboil) as the chief hinderer of your preferment, yet look up to God, who hath a principal stroke in all these actions. He hath made beasts to excel men in senses, but he hath denied 
Plutarch.  them reason. The Ostrich he hath framed a goodly bird with feathers and wings, job. 39 16. but he hath deprived her 
job. 39 16. 2●.  of wisdom, and given her no understanding, vers. 20. Unto you he hath given great ornaments, of learning & knowledge, but he hath denied you discretion, which is as the brine that seasons learning, & the especial help in a place of government, which you so affect. For as Sacrifices, in the law, not 
Levit. 2.  salted were unacceptable; so religion, without discretion, is unsavoury; and learning, without judgement, sinister and rash; and government, without wisdom, proud and dangerous. The advancers of learned men are taught a precept, by a proverb, Ne puero gladium, not to give swords to children: 
Cicero. Plato.  but you Grecians, saith Solon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are always children. And you, Master Broughton, that arrogate to yourself the Attic Science, have showed yourself a child in all your actions, and therefore by Aristotle his rule, (because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Arist.  not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unfit to be a Divine, much more a ruler among Divines. Desire not to be a clearer of S. Peter rather than his hearer, who wills you to humble yourself under God's mighty 
1. Pet. 2.  hand, and submit yourself to all your superiors (not as you take them, but as God hath placed them): so shall you be thankful to your creator, loyal to your betters, charitable in your affections, temperate in your speeches, moderate in your fury, retentive of your slanders, and less selfe-boasting of your great sufficiencies, remembering what both yourself have written to the Nobility of England that, to bring a 
pag. 43.  good thing to pass by persuasion in writing, should need a mild style: and also that of S. Paul, that he which praiseth himself 
2. Cor. 10.  is not allowed, but he whom the Lord praiseth. Nam laudando te bonum, fis malus, saith S. Austen. But in any case take out Pythagoras' 
Augustinus. Pythag.  precept, Piss not against the Sun: cease so fond & sencelesly to upbraid with unlearnedness & want of conscience that most Reverend Father and right worthy Prelate of our Church, whom his place and virtues (even by Philosophy) have made 
Arist. Rhet.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from such an one as thyself, who may be thy master for sound learning and humility. Of whom I would speak more, but that I know to his Grace it is a burden, and from me it would be accounted flattery. For if I list, or it were needful to gather (as thou hast done of thyself more busily then truly) what both strangers, and the best learned among us, have in print written of him, both by report, and of certain knowledge, to his perpetual praise, for his sound judgement in learning, his sincere conscience in his actions, and his unmatchable mildness in his deportment, I might fill a volume to thy confusion; but as Philo saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Truth is the all-sufficient commendation, and when envy hath burst her guts, and slander cracked her lungs, his fame shall found; they that live with him love him, they that know him reverence him, they which hear of him admire him; unless they be either discontedly malicious, or schismatically factious, or paradoxically furious. It is not too late to recall yourself, and to crave pardon of his Grace, whom thus against thine own conscience, and all truth thou hast so intolerably abused, that so as Austen saith, qui primas non habuisti sapientiae, 
Aug Retract.  secundas habeas partes modestiae, since thou seest thyself to want wisdom in all thy actions, others may see that thou hast modesty in this repentance. Otherwise, if you continue as you have begun, you will be counted among wise men, as now you are, the Master of absurdities; the mintmaster of fancies; a Pharisaical herald sounding your own praises; a sottish Pygmalion enamoured with your own devices; an Enigmatical ridler writing without sense; an opprobrious Thersites insulting without modesty, reviling without reason, raving without measure. Your books but squibs, compounds of gunpowder and p●sse, making more stink than stir, and yet more stir then hurt; the mirror of vanity; the refuse of Divinity; the quintessence of folly; Phoebus' curtains enueloped with oracles; Egyptians cups replenished with conjectures, embellished with slanders. And so I end with that salutation which King Philip of M●cedon gave to mad Menecrates, as vain a Physician in the opinion of his faculty, as you are for your Divinity, (intituling himself jupiter) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wishing you a sound mind in a healthful body: for verily sooner you had received an answer, but that the rumour was here with us that you were dead: but that was checked, and then it was rife that you were proved mad: but I hope better for your soul's sake, and it will be better for your name's sake, if you can be humble.  
Tuus sis & ero.    

Some faults escaped thus to be corrected.  
affection read affectation. pag. 8. lin. 8. Sapph read Psappho. pag. 11. lin. 19 F. put ff. mark pag. 13. lin. penult. and so pa. 16. mark lin. 4. avering read averring. pag. 17. lin. 13. jac. 18. mark put Luc. 18. pag. 21. lin. 11. 1. Tit. 6. mark put 1. Tim. 6. pag. 23. lin. 20.   

A COMPARISON OF CERTAIN VAIN SPEECHES OF HUGH BROUGHTON, with those of Pyrgopolinices Plautus his glorious Soldier.  
Broughton. Miles Glor. D. Reynolds nor D. Andrews may or will encounter me. Cum quo bellator Mars haud ausit congredi, Neque aequiparare suas virtutes ad meas. The jews desired to have me sent to all the Synagogues in Constantinople, if it were but to see my Angelical countenance. Molestae sunt, accedunt, orant, obsecrant videre ut liceat, ad sese accersi iubent. Zurick, Denmark, Scotland, French, Dutch, Papist, Protestant, Lutherans, jews call for me, being a man approved over 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 Queen only is fit to be my Patron. Nam ad meam formam illa una digna est. The LL. said that I was nulli secundus for knowledge and learning. Magnum me faciam nunc, quoniam illi me collaudârunt. D. R. said there was as much in Br. as could be in a man. Heus dignior fuit quisquam homo qui esset? If the Queen will not prefer me for my pains, I will leave the land. Nisi huic verri affertur merces, non hic seminio suo quamque porculonam partituru'st. They sent a messenger for me, as though I were a man fit to be cited by such fellows. Permirum ecastor praedicas te adisse atque exorâsse per epistolam aut nuncium; Quasi regem adiri hunc aiunt. I requested his Grace to tell D. C. that I was his better by Heroaldie. Nescio an tu hoc ex me audieris an non, Nepos sum Veneris. The Queen so much esteems 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 ut amaremur. I returned answer that I would no longer serve her Majesty, if I were not recompensed for my studies out of hand. Nam quid ego hic asto tantisper cum hac forma & factis? sic frustror?  

Plautus.  
Leviorem hoc homine si quis unquam viderit,  
Aut gloriarum pleniorem, quàm illic est:  
Me sibi habeto, & ego me illi mancupi dabo.   
FINIS.