Furthermore , bicause he woulde the great and manifolde Vntruthes , with whiche I charged him , to seeme no Vntruthes at al , but that al is the Gospel , what so euer commeth from his Mouthe , and whereas for proufe thereof he hath set forth a View of his Vntruthes ( the least of al that he could espie by me noted against him ) and pretendeth to iustifie the same his least Vntruthes in the said View : I haue made an answere to that View of Vntruthes , and there doo shewe manifestly ( specially in the chiefe pointes , where errour is most perilous ) that he was truely , and iustly charged with those Vntruthes , and that for ought he hath yet said in Defence of them , he remaineth stil chargeable with the same , as before . This muche I haue perfourmed in the first Booke .

After this in foure bookes folowing , I detecte his Errours , Lies , Cauilles , shiftes , Sclaunders , and sundrie vntrue matters , founde in the firste , and seconde parte of his Defence . And in respecte thereof , I cal the Treatie , A Detection of sundrie foule errours , lies , sclaunders , &c. At length hauing tried by very certaine experience , and exacte view of the whole Booke , that there was no ende of lying , what place so euer in reading my eie lighted vppon : I thought it most profitable , and most agreable with my profession , to let passe thinges of smal importance ( the handeling of whiche serued him specially to scoffe , to vtter vile matter againste the Churche , and to fil vp his Booke in tended at the beginning to be made greate ) and to treate of the Articles of Doctrine , in defence of the Truthe , and to confute what he hath brought to the contrarie . Among whiche Articles of doctrine , of some I haue treated briefly , as being alreadie treated of in my Confutation , and otherwheres , of some at good length , and with more diligence , as of Succession , and of the vnlawful Marriages of Priestes , and al other Votaries , wherein he is very large , and copious of Doctours sayinges of al sortes , but vtterly destitute of any one saying , that maketh cleerely for his parte .

In the ende I doo most euidently disproue and refel what he was hable to bring for Defence of two pointes , which he is not ashamed to affirme seming to me the one very false , the other very sclaunderous . The first is , as he auoucheth them , that matters of faith , and Ecclesiastical causes are to be iudged by the Ciuile Magistrate . The other is , that the Papistes haue taught , that simple Fornication is no sinne . How weake proufes he bringeth for the one , and for the other , and yet how shamelesly he goeth about to prooue them : by conference of bothe our Treaties it shal appeare . Withal , there I haue added a Comparison of Errours in mistaking names of menne , bookes , Chapters , &c. with whiche M. Iewel chargeth me , and I him .

Matters let passe , with treating whereof the Defence is growen to a Huge Volume . Thus haue I , declared in fewe the Summe , as it were , and Order of this Treatie . As for sundrie other matters , as of forged Scriptures , of the doctrine of Deuilles ( so he calleth the forbidding of Priestes , Monkes , Friers , and Nunnes to marrie ) of the fruites of single life , whereof he laith out great stoare of filthy sayinges , of S. Iames Epistle , whether it be Canonical Scripture , of sundrie ancient Traditions now growen out of vse , of the Fourmes , and Accidentes , whereat he scoffeth like a Vice plaier , of the number of the Sacraments of the Churche , which we defende to be seuen , he affirmeth to be but two , or els so many , as the thinges be , vnto which the name of Sacrament is by any Writer applied , which are very many : of the Faith of Infantes : of their new found Imaginatiue Faith , or rather phantastical Imagination , that eateth the bodie , and drinketh the bloud of Christ , of the Popes Dispensations , of dissensions among the Fathers , of Nominales , and Reales , of Thomistes , and Scotistes , of diuersitie of religious persons Apparel , wherein he saith they put great holinesse : of the variance betwen the Lutherans , and the Zuinglians , of the fable of Dame Iohane the woman Pope , of the Marble Image , lying in the high way at Rome , of the stoole of easement of Porphyrie stoane at Lateran , of Athenes and Rome , whether they were Vniuersities in the time , this Dame Iohane is feyned to haue liued in , of the vicious life of Petrus Aloisius Duke of Parma and Placentia , of Iohn Diazius death , of the slaughter of the Boures of Germanie , that tooke weapons against the nobilitie there , prouoked by the preaching of Luther and his scholers , of Constantines Donation , of Poison ministred in the Sacrament , as he reporteth feined fables for stories of great soothe , of the abomination of desolation , of the state of the Church of Rome , of Antichrist , of the mistaking of Cardinal Hosius , of their pretensed burning of the Scriptures , of S. Augustine the Apostle of the English Nation , that he was a wicked man , of Priestes keeping of Concubines , of Images , of Latine Praiers , and Churche Seruice , of Comparison of learning betwene the Catholiques and the Protestantes , of Rome , whether it be Babylon , of summoning of Councelles , of the Stewes in Rome , whereof gladly he vttereth muche talke , of kissing the Popes foote , of the Popes hurling of Franciscus Daldulus fast tied in chaines vnder his table , there to gnaw boanes with his Dogges , of the Popes Bridle , and Stirop to be holden by Princes , of Pope Hildebrandes surmised wicked deedes , as they fable , of the Popes treadding on the Emperours necke , of the Pope whether he be euer holy , of the Popes Exactions , of the Cheast in the Popes bosom , whether the Pope be God , of the Popes power feined to be ouer Angels , whether the Pope can commit Simonie , whether the Pope be King of Kinges , whether the Pope be aboue general Councels , whether the Pope maie erre , or no , whether the Pope be a Kinge : Of these , and of a great many moe suche matters , whereof some be lothesom , some be fabulous , vaine , and friuolous , some be false , sclaunderous and spiteful , some blasphemous , some alreadie sufficiently treated of , briefly al tending vnto the contempt of the Catholique Religion , as M. Iewel handleth them , in which matters he hath vttered the stoare of his learning , Of these I saie , I haue said nothing , much disaduantaging my selfe thereby and the common cause which I defend , for so much as in the making vp of his great Booke with heaping together these ministerly matters , he hath vttered , as he doth euery where els , good stoare of most euident and grosse Lies , of which his owne frendes , and best fauourers , in case thei were detected , would be ashamed .

These forenamed be the thinges , which I haue briefly handled , and these other , and certaine mo the like , be those , which I haue let passe , as being partely vnnecessarie , and vnprofitable , partely vnmeete good houres to be bestowed about them . By the handeling of these the weightier pointes , it wil sufficiently appeare to al menne , with what stuffe he filleth his great Bookes , what smal credite he deserueth , how litle pith there is to be found in his multitude of wordes , how litle there is that serueth aptly to the purpose among the great heapes of testimonies , that he laieth together . Surely his Defence being wel examined by any man that hath skil , and can iudge of these points , it must needes be thought , that when he saw he had not the plaine truth of his side , yet with multitude of allegations he would make a shew of learning to the ignorant , and trouble the answerer with confusion . Euen so many Barbarous Princes ( as we reade in stories ) when they lacked a conuenient number of good and tried Souldiers , haue gonne about to fraie their enemies with multitude of people , who haue learned by their great ouerthrowes , that oftentimes victorie is not obteined by multitude of menne .

In deede the Truth needeth not so many sayinges piked out of Schoolemenne , of Summistes , of Gloses vpon Gratian , and other partes of the Canon Lawe , and out of so many Canonistes of al sortes . For trial of a mater to be prooued true , in questions touching our beleefe , one saying of the Scripture is sufficient : if the expresse Scripture faile vs , twoo , or three Testimonies of the Ancient Fathers not being contrarie to the reste , maie suffice . But suche a confuse , and vnorderly number of sayinges , specially of suche as be not of great estimation , as this man commonly allegeth , of the same not one making cleerely for this purpose , in moste matters , what doth it els , but breede a suspicion among the wise , that the matter is not true , for proufe whereof they be alleged ?

But by this meane he thought to winne credit at least with the people . For the people that can not iudge of these matters , thinketh him best learned , that hath most woordes . It is knowen , that when they beholde two reasoning together of any thing , whereof they haue no skil , commonly they commend the mainteiner of the worse cause , in case he be fuller of wordes , be they neuer so litle to the purpose , and say in his praise , that he answered the other partie to euery Quare . M. Iewel vnderstanding this , and making his most accompte of the people , and of them that be vnlearned , to whom he leaneth , and by multitude of whom he , and they of his side mind to stand ( for touching the learned , they see they can winne none ) bestoweth great paines , and charges to set out great bookes , that at least in the opinion of the vnlearned , and of them that haue not leisure to examine the points how substantially they are treated , he maie seeme to haue done iolily , and to haue acquited him selfe like a great Clerke . In very deede if a man haue care howe muche he maie saie , rather then how truly , and feare not to vtter vntruthes : he hath this aduantage ouer his aduersarie defending the truth with a conscience not to swarue from the censure of the Church , that he may alwaies finde abundance of matter to vtter . For ( as it hath of olde ben said ) Mendacium est multiplex , veritas simplex , Lying is manifolde , Truth is simple . Lying hath many plaites and foldinges , Truth is without plaite or wrinckle . Therefore it is no marueile , if the Treaties of the one be narrowe and shorte ; of the other wide and long .

As for me , if I prooue M. Iewel an vntrue man in so many pointes , as I haue treated of , I haue donne that , whereby his credite must be broken . His credite being broken , what remaineth , but that in this kinde of trade he go for a Banckroute ? If he be a Banckrout , worthily is he to be begiled , that trusteth him . Some wil say perhaps , it is not likely , I should with so smal a booke discredit him , that hath written so much . But it maie please this man to remember , that , to saie the truth , it is not M. Iewel , that hath written muche . He hath taken muche out of other mens bookes : of his owne he hath in manner nothing , certainely very litle . So that , peruse his Booke who wil , he shal finde , that he is but a seely Translatour of other mens wordes , a heaper together of al Writers sayings , and that most commonly to more ostentation of tale , then to the making vp of good weight . So that if thinges be brought to an exact trial , he shal be found no disputer , no reasoner , no discourser , no Writer , but only a gatherer together of other mennes Sentences . How be it , it is not the hugenesse of a booke , that argueth the sufficiencie of proufes . Truth is content to be set foorth with few wordes . Neither yet doo I reproue him , for that he allegeth what he findeth in other Writers . For therby we bring credite to doubteful matters . But for that alleging so much , he allegeth so litle to the purpose , yea in manner nothing , and ( boldly wil I auouche it ) vtterly nothing , for due proufe of any his new and strange doctrines , being contrarie to that of ancient time hath benne beleeued in the Catholique Churche . This shal seeme more probable , if it be confirmed by some plaine , and true examples .

Lette vs then examine M. Iewelles common demeanour in an example or twoo . To discusse many , the breuitie of a Preface wil not permitte . O that he were in place to choose the example him selfe , out of his whole Booke to his best aduantage , that so it might euidently appeare , with what weake tooles he fighteth against the truth .

Examples , whereby it is shewed , howe with void and impertinent stuffe , M. Iewel filleth his great Booke . Defence . Pag. 163. Heb. 13. Confut. 73 , b. Marke how M. Iew . alwaies keepeth him selfe from comming vnto the point in controuersie . Whereas in the Apologie much is said in the commendation of Matrimonie , which no Catholique man euer discommended , as that it is Holy and honorable in al sortes , and states of personnes , in the Apostles , in the Ministers of the Church , and in Bisshops , and that it is an honest and lawful thing ( as S. Chrysostom saith ) for a man liuing in Matrimonie to take vpon him therewith the dignitie of a Bisshop : to this I saie in my Confutation , that albeit Matrimonie be holy and honorable in al , and an vndefiled . ●e● , as S. Paule saith : yet that it is not lawful for such personnes to marrie , who haue deliberately vowed Chastitie , or haue taken holy Orders . This there I prooue by good and sufficient authoritie , as it maie be seene in my said Confutation .

Now what is M. Iewels part here to proue for maintenance of his doctrine , but that a man notwithstanding his Vow , or receiuing of holy Orders , maie lawfully marrie ? This is the very point of the controuersie , and thereto onely should he haue directed his talke . If he go about any thing els , it is beside the purpose . But consider Reader , how he keepeth him selfe a luffe of from the point , with what stuffe he filleth certaine leaues of his Booke , how he starreth from Doctour , to Doctour , how he confoundeth him selfe and the Reader , and though he bring neuer so much out of other Writers , yet commeth not at al to the point directly .

First , Pag. 165. he laboureth to discredite the holy Ancient Fathers , as menne , that haue not dealte indifferently herein , but haue gonne to farre , either in the auancing of Virginitie , or in the disgracing of lawful Matrimonie . Before he entreth his Allegations , whereof that whole Treatie standeth , he putteth foorth twoo sayinges , the one of Origen , the other of S. Hierome , in reproufe of them that condemned Matrimonie . And yet euen there immediatly after he allegeth them both for condemners of Matrimonie . Then he laith foorth the stoare of his Allegations , whereby he would haue it appeare , Tertullian alleged by M. Iewel against the Churche , in that for whiche he is condemned of the Churche : that certaine Ancient Writers had an euil opinion of Matrimonie . There he allegeth two sayinges of Tertullian in exhortatione ad castitatem ( whiche Booke he wrote against the Churche , as S. Hierome saith , and therefore it is condemned of the Churche , for whiche cause he should not haue alleged him ) then twoo sayinges out of the Authour of the imperfite worke vppon S. Matthew vnder the name of S. Chrysostome , which also is a worke ful of heresies . Item certaine sayinges out of S. Hierome writing against Iouinian , and Heluidius . Againe sayinges out of Athenagoras , S. Hierome , Gregorie Nazianzen , and Origen , by whiche he beareth the Reader in hande , they haue condemned the seconde Marriages of Widowers , and Widowes .

After this he reckeneth vp so manie Priestes , Pag. 166. and Bishops , as he hath read of to haue benne married menne , who in deede were married before they receiued holy Orders , and not otherwise . There Palea , Palea . that is to say , the Chaffe , that is set out in Gratian , concerning Priestes and Bishops that were many Popes Fathers , a very fonde fabulous tale , is admitted to the place of a great Doctor , yet by him much falsified , Pag. 167. and altered from that he found in Gratians booke . There also beside the report of Aeneas Syluius , whiche him selfe recanted , and of Polydore Vergil , a man of our time , and in these matters of smal credite , he sticketh not to praie helpe of one Fabian , a late seely Chronicler of London , and with his woorshipful testimonie forsooth would faine prooue his mater , that is to saie , with a maine Lie , that Bishoppes and Priestes lyued a thousand yeres together with their Wiues , no lawe being to the contrarie .

Nowe were al these thinges true , according to the purporte of M. Iewelles doctrine ( as for the more parte they are very false , and the Doctours by him corrupted , and very vntruly reported ) what should they make for his purpose , I meane , for the point it selfe of this Controuersie , which is , that it is lawful to marrie after the Vowe of Chastitie , or after holy Orders receiued ? For I trow M. Iewel wil not vse this simple kind of Logique , Certaine ancient Writers condemned Matrimonie ( which is vtterly false in respecte of al others by M Iewel here named excepte Tertullian , that condemned the seconde Marriages , whom the Churche for the same reiecteth ) Item , certaine learned and holy menne in the Primitiue Churche were made Priestes , and Bisshoppes , after they had benne married : Ergo , it is lawful to marrie after the Vowe of Chastitie , and after holy Orders taken . As this reason is fonde , and litle worth , so al the sayinges of Writers whiche he hath heaped together hitherto , serue him to no purpose , but to increase the bulke of his Booke .

After al this feeling him selfe pressed with the force of the Vowe , which being aduisedly made is of necessitie to be performed , as I prooued in my Confutation : to keepe him selfe stil a luffe of from the point of the Question , he taketh a newe waie , saying , that the Priestes in England were neuer Votaries . Touching this matter , whether the Priestes of England were Votaries , or no , F● . 290. ● I referre the Reader vnto the first Chapter of the fifth booke of this Treatie . Howsoeuer it be , by this answer M. Iewel fleeth from the point , as farre as he fled before . For the Question is , whether Priestes in general that haue made a Vowe of Chastitie maie marrie , and he answereth that Priestes of England be not Votaries . Which answer serueth as aptly in this case , as if a question being demaunded of him , whether Heretikes are to be burned , he would answer , we the Superintendentes of England , and our Ministers be no heretiques .

From this he conueigheth him selfe to certaine common places , and bringeth in a Huge number of Doctours sayinges tending to this meaning in effect , that Chastitie is hard to keepe , that it is the gifte of God , that God geueth it not to al , that it is to be counselled , but not commaunded , that a man consider wel of what strength he is , and if he see him selfe not hable to perfourme the preceptes of Virginitie , that rather then he fal into the dungeon of deadly sinne , he take a wife , and vse the remedie ordeined against incontinencie . Al which sayinges ( we graunt ) be true , and are to be vnderstanded of them , whiche be free , and haue not bounde them selues by deliberate Vowe to conteine .

To be shorte , it were a very tedious thing here to reherse , how he ronneth from Doctour to Doctour , how he craueth stuffing of the Canonistes , and Schoolemen , whom God wote he litle esteemeth , how he writeth out their sentences , and therewith filleth vp his Booke . As for the ancient Doctours sayinges , that folow after al this , they are spoken , some against the perfourmance of wicked Vowes , some serue for admonition , that certaine maie be suffred to marrie , who hauing made onely a simple Vowe , either can not , or wil not conteine , and that the Marriages of suche personnes ought to stand for good , and not to be dissolued , some importe rebuke of filthy life , and exhortation to Chastitie , some be written against them , that either vtterly condemned the state of Matrimonie , or willed Priestes , and Deacons in the Primitiue Churche to be compelled to forsake the companie of their lawful Wiues , whiche they had married before they receiued holy Orders .

Thus he writeth out other mennes sayinges without order , or discretion , skippeth from one matter to an other , and emptieth , as it were , the stoare of his Notebookes into this Defence , and when he hath shuffled in al , he proueth nothing directly , but onely bringeth the Reader to a Confusion , and commeth not at al to the discussion of the point , that we staie vpon , whiche in this matter of Priestes Marriages is , that to marrie it is not lawful after deliberate Vowe of chastitie made , nor after holy Orders receiued . What colourable argumentes , or testimonies he bringeth to proue the affirmatiue , Infrà lib. 5 Cap. 2 in this Treatie Reader thou shalt see them cleerely confuted .

Likewise ( to shew thee an other example ) hauing taken vpon him to proue , Defence . Pag. 157. that the Canonistes haue taught the people , that Fornication betwen single folke is no sinne , it is a worlde to see what a doo he maketh , what a number of Allegations he hudleth together , and when he hath vttered al his stoare , he is as farre from proufe of that he tooke in hand to proue , as he was before he beganne . So that in effecte nothing thereby is done , but onely malice shewed , and incke and paper spent .

First , to make a great shewe , Defence . 360. and to increase his Volume ( for to what other purpose I see not ) he telleth vs of certaine beastly sayinges of Aetius the olde Heretique , and of Prodicus the heathen philosopher , as though the Canonistes were to be blamed for the faultes of the Heretiques , and Infidelles of olde time . Nexte , he bringeth in Laurentius Valla the Grammarian , whose saying , though it be not needeful here to reherse for the reuerence of chaste eares , yet it maie with a conuenient interpretation be honestly defended . Then Richardus de Sancto Victore a late Schooleman , and Socrates the Historiographer are haled in to geue their verdite , and though they tel vs of the corrupte iudgement of certaine , that made litle accompte in conscience of Fornication and whooredome : yet that the Popes Canonistes taught the people , that simple Fornication is no sinne , thereof they speake not one word . Which bicause M. Iewel him selfe perceiued right wel , he preuented that he feared would be obiected , and after that number of impertinent allegations , M. Iewelles But. commeth in , as his manner is , with his But , saying , But ye wil saie , al this hitherto perteineth nothing vnto the Canonistes .

To whom answere maie be returned , that so it is in deed : and whereas he knew it him selfe , what meant he neuerthelesse to put it in , but to increase the heape of his Volume ?

After this he pretendeth to come to the very point , and to hit the naile on the head , as they saie . And there he taketh aduantage of a Decree of the first Toletane Councel falsly reported in Gratian by the ouersight of the printer in an olde Copie , many other Copies being true , whiche aduantage neuerthelesse eftsones there he forgoeth , confessing the Copie to be false . Yet al must in , to fil vp the great booke . Then he goeth to the true Copie , and either by ignorance he mistaketh the place , or by malice falsifieth the sense , dissembling , that the worde Concubina Concubina . is oftentimes taken in good parte , to witte , for a woman vsed in al respectes like a Wife , and with the intent , and affection of wedlocke , before the Marriage be openly solemnized . This shal be better perceiued by reading that I haue said hereof Lib. 5. cap. 15.

From that Councel ( whiche was holden long before any of the Canonistes , whom so fowly he sclaundereth , wrote letter ) he goeth to peake in his Gloses , the Gloses I meane vpon Otho ( whom like an vnskilful lawier , he maketh one with Otho bonus ) and vpon the Decrees of Gratian. The one Gloselie falsifieth by leauing out a worde of chiefe importance , the other of purpose he misconstrueth , the rest that he allegeth out of an other Glose , and out of one Petrus Rauennas a Canoniste , is true , and perteineth nothing to the wicked doctrine , whereof he accuseth the Canonistes .

From the Gloses he starteth to S. Augustine in Enchiridio ad Laurentium . Defence 361. And out of him he taketh a sentence , vtterly to no purpose , but to fil vp the paper . From S. Augustine to the Councel of Basile , then to Erasmus in Enchiridio militis Christiani , belying them bothe . From Erasmus he crepeth to Iacobus de Valentia , Iacob . de Valentia in Psal. 118 saying of Iewes , Saracenes , and certaine il Christian menne , that to excuse their detestable life , they affirme simple Fornication to be lawful . But what is this to the Canonistes ? From this Iacobus the Spaniard of Valentia , he conueieth him selfe to Alexander of Hales the English man , and from him to Antonius of Florence the Italian . But at their handes he findeth no more reliefe , then he founde at the others . By Antonius it is roported onely , that their errour is confuted , who saie , that simple Fornication is no sinne . In Alexander there is nothing founde , but onely a saying pretended to be S. Ambroses , whiche maketh nothing to the purpose , neither is it at al being vttered in suche wordes , to be found in S. Ambrose .