A VEry profitable treaTISE, MADE BY M. JOHN calvin, declaring what great profit might come to all christendom, if there were a register made of all Saints bodies and other relics, which are aswell in Italy, as in France, Dutchland, Spain, and other kingdoms and countries.  
Translated out of French into English by Steven withers. 1561.  ¶ Set forth and authorized according to the Queen's majesties Injunctions. 
¶ printed at London by Roland Hall, dwelling in Goldyng lane at the sign of the three arrows.   

A very necessary TREATISE OF THE Bodies and relics of Saints and martyrs.  
Saint Augustine in the book which he entitled: Of the labour of Monks, complaining of certain trifle bearers, who already in his time did exercise a most villainous & filthy kind of carrying hither, and thither relics of martyrs, addeth, yea if they be relics of martyrs. By the which word he signifieth: that even then the abuse and deceit herein was committed in making the poor simple people to believe that bones gathered here & there, were the bones of saints.  
But seeing the original of this abuse is of such antiquity, it is not to be doubted, but that it hath been in the mean while by so long continuance of time greatly multiplied: especially seeing the world since that time, is marvelously corrupted, and hath declined from worse to worse, even until it be come to the extremity in the which we see it.  
Now the first vice, as it were the root of this evil, hath been this, that in stead of seeking Christ in his word & in his sacraments, and his spiritual graces, the world according to the old wont thereof hath been occupied in the renewing of his garments, shirts and other like clouts: and in so doing hath left the principal to follow the accessary. In like manner hath it done concerning the apostles, martyrs, and other saints.  
For in stead of imitating their lives, to follow their examples it hath been given wholly to contemplate and reserve as a treasure, their bones, shirts, girdles, caps and other like baggage and trifles. I know right well that this hath a certain kind and colour of good devotion and zeal, whilst some allege that they keep the relics of jesus Christ for the honour they bear to him, & for the intent to have a better memory of him: & so likewise of the saints: but we must consider that which saint Paul sayeth, that all service of God invented by man's brain, what show so ever it hath of wisdom is not withstanding but vanity and foolishness: if it have not a better and more sure ground, than our seeming or judgement.  
Moreover it behoved to weigh the profit that might come thereof with the danger: and in so doing it would have been found to have been very little profitable or altogether superfluous & vain to have the relics in such sort: and contrariwise it is very hard or altogether impossible that thereby men should not decline by little and little to idolatry. For man can not keep himself in the beholding and handling of them, but he will also honour them: and in honouring them, there is no measure but incontinent life that is attributed unto them the which appertaineth only to jesus Christ. So then to speak briefly as the thing is, the desire to have relics is almost never without suspicion, and that worse is, it is the mother of idolatry, which is ordinarily connexed and joined therewith. Every man doth confess that the cause that moved our Lord to hide the body of Moses, was for fear least the people of Israel, should abuse it in worshipping of it. Now it behoveth to understand that, that which hath been done in one saint is done in all the rest, seeing that there is one self same reason touching all: although we leave to speak of the saints here, yet let us mark what saint Paul sayeth even of jesus Christ himself, for he protesteth not to know him any more according to the flesh, after his resurrection: admonishing by these words that all that is carnal in jesus Christ ought to be forgotten and set aside to the end to apply and set our affection to seek and possess him according to the spirit.  
Now then to pretend that it is a goodly thing to have some memorial as well of him as of the saints, for to stir up to devotion. What is this else, but a false cloak to paint out our foolish and vain desire, which is grounded on no reason? And when this reason should seem to be sufficient, yet for so much as it doth manifestly repugn to that which the holy ghost hath pronounced by the mouth of saint Paul, what would we have more? Although it be not now needful to dispute long upon this point: to wit, whether it be good or evil to have relics for to keep them only as precious things without worshipping them. For even as we have said experience showeth that the one is almost never with out the other.  

In the oration of the death of Theodosius.  It is very true that saint Ambrose speaking of Helen mother to the Emperor Constantine, who with great pain and great expenses sought the cross of our Lord: sayeth that she worshipped only the lord that had hanged thereon and not the wood. But it is a very rare thing to have the heart addicted to any kind of relics whatsoever they be, & that one do not by & by defile & pollute himself with some kind of superstition. I grant that men do not come incontinently or at the first to manifest Idolatry: but by little and little they come from one absuse to another, even until they fall to the extremity. So much there is that the people that name themselves Christians, are come even to this point that they have in this case committed as great idolatry as ever did the heathen. For they have bowed themselves and kneeled before the relics, even as before god. They have lighted candles and torches in sign of homage and honour. They have put their trust in them: they have had their refuge to them, as though the virtue and grace of God had been enclosed in them. If idolatry consist in transferring the honour of God to others, shall we deny this to be idolatry? Neither must we excuse the matter in saying, that it hath been a disordinate zeal of certain rude and foolish people or of simple women: For it hath been a general disorder, approved of them which had the guiding and government of the church. And likewise they have placed the bones of the dead, and all other relics upon the high altar, and on highest and most evident places, to the end to make them with more authority honoured.  
Behold then how the beginning of this foolish curiosity that men have had in times passed, to make a treasure of Relics, is come even to this most manifest abomination, that not only men have turned themselves altogether from god, for to occupy their minds on vain and corruptible things, but also by a most execrable sacrilege, have worshipped dead and insensible creatures in stead of the only living God.  
Now as one evil is never alone, but that it draweth another with it: this mischievous wickedness is crept in since that men have received for relics aswell of jesus Christ as of the saints, I cannot tell what filthiness and baggage wherein is neither rhyme nor reason. And the world hath been so blinded, that what title so ever were given to every trifle that was presented unto it, the same was forthwith received without all judgement or further inquisition.  
So that what bones so ever of Asses or Dogs, that the first mocker or deceiver would have had preferred for bones of martyrs men have made no difficulty to receive them very devoutly. As much hath been of all the rest: as it shallbe hereafter entreated. For my part I doubt not it hath been a just punishment of god. For seeing the world hath gone a madding after relics, to abuse them unto a most perverse kind of superstition: it stood with good reason that god should permit that after one lie another should follow.  
On this manner was he wont to avenge himself of the dishonour that hath been done to his name, when that men did transfer his honour to others.  
Wherefore in that there are so many false and counterfeit relics throughout the whole world this proceedeth from none other cause, but that god hath permitted that the world (for so much as it did delight in deceit and lying) should be double beguiled and deceived. It had been the part or duty of christians to have left the bodies of saints in their graves, for to have obeyed to this universal sentence. That all men are dust, and to dust they shall return. And not for to lift them up in pomp and sumptuousness, for to make as it were a resurrection before the time. This was not meant but to the contrary against the ordinance of god, they have unburied the bodies of the faithful, for to exalt them in glory, whereas they ought to have been in their graves and resting places, waiting for the latter day. Man hath desired to have them, and hath put his trust in them, he hath honoured them and hath made all signs of revence to them. And what hath followed? The Devil seeing men so amazed, was not content to have deceived the world in one sort, but hath set forth this other deceit, to give titles of relics of saints to that which was altogether profane. And god by his vengeance hath taken away understanding & judgement from the unbelievers: in such sort that with out any further inquisition, they have accepted all what soever hath been presented unto them, putting no difference between white and black. Now for this present I mind not to entreat what abomination it is to abuse the relics aswell of our Lord jesus as of the saints, in such sort as men have hitherto done, and as is yet done in the most part of christendom, for it would require a whole book to deduce this matter But for as much as it is a thing notorious & known, that the most part of the relics that are showed throughout all places are false and counterfeit, and have been set forth and preferred by deceivers, who impudently have abused the world: I have thought good to speak somewhat thereof, to the end to give occasion to every man to think thereon, & to take heed thereto, for sometime we approve a thing rashly, For so much as our minds are occupied in such sort that we take not leisure to examine what it is to the end to give good and right judgement: & so we fail for lack of taking heed. But when one doth admonish us, we begin to think thereon, and are wondrous much amazed, how we have been so easy and light to believe that which was in nothing probable. Even so hath it come to pass in this matter, herein for lack of advertisement every one being preoccupied with that which he heareth said: behold the body of such a saint, behold his shows, behold his hose, suffereth himself to be persuaded that it is so. But when I shall have evendently showed the deceit that is committed therein, who so ever hath any spark of wisdom and reason will open his eyes, and give himself to consider that which never before he thought upon.  
Although I cannot do as I would in this little book. For it should be needful to have registers from all parts, for to know what relics are said to be in all places, to the end to make comparison of them And then men should know that every Apostle should have more than four bodies, & every saint at the least two or three and so many should be of all the rest.  
To be short when one should have gathered all on a heap, there is no man that would not be astonished, seeing a mockery so foolish and absurd, the which nevertheless hath had power to blind the whole earth.  
I thought that for as much as there is not so little a cathedral church that hath not as it were thousands of bones and other such little trifles, what should it be if one should gather together the whole multitude of two or three thousand bishoprics, of twenty or thirty thousand abbeys, of more than forty thousand covents, of so many parish churches & chapels? But yet the chief & principal should be to viset them, & not to name them only, for they are not all so known that they can be named. In this town they had (as men say) in times passed, an arm of S. Anthony the which when it was enclosed in a glass they kissed and worshipped: but at such time as it was taken out & showed forth, it was found to be the member of an heart: there was also on the high altar hanging the brain of Saint Peter as long as it was enclosed men did not doubt thereof. For it had been blasphemy not to believe the superscription. But when as the nest was pulled out, and that men did better behold it, it was found to be a marble stone, I could recite many things by like examples, but these shall suffice to do you to understand what great filthiness & ordure should be disclosed if there were some good universal visitasitation made of all the relics of Europa: Yea, and that with wisdom and prudence to know how to discern them.  
For many beholding a relic shut their eyes through superstition to the end, that they seeing should see nothing at all: that is to say that they dare not look in good earnest to consider what the thing is. Even as many that boast themselves to have seen S. Gloudes body whole, or the body of some other saint: and have never had this boldness to lift up their eyes to behold what the thing was. But he that should have the liberty to see the secret, and the boldness to use it, should well know how to speak otherwise.  
As much is of the head of Mary Magdeline, which is showed near the town of Marseilles with the morsel of past, or ware that is fastened upon her eye. Men do make a treasure of her, as it were a god descended from heaven: but if a trial were made of things men might clearly find the deceit and craft. It were then a thing to be desired, to have a certainty of all the trifles that men keep hear, and there for relics: or at the least to have a register of them to show how many falsehoods there are? But seeing this is not possible to be done, I wish to have only the Inventory of ten or twelve towns: as of Paris, Thoulous, Raines, and Poiteer: if I had but only these, (yet nevertheless) men should see a marvelous great swarm, or at the least a confused heap. And it is a wish that I have many times desired that I might recover such an Inventory: nevertheless for so much as that would also be hard for me to do, I thought it much better in the end to give this little advertisement which followeth: To the end to awake them that sleep, and to make them think what may be said of the whole number, when that in so very a little a portion, there is found so much abuse. I mean, when there shall be found so much untruth in those Relics which I shall name, the which is almost not the thousand part of that which is showed and seen: what may one think of the residue?  
Moreover, if it appear that those which were counted and esteemed for the most certain have been fraudulently invented and counterfeited: what may men think of those that are more doubtful? And would to god that Christian Princes would somewhat think upon this. For it were their office and duty not to suffer their poor subjects to be so deceived, not only by false doctrine, but visibly in making them believe (as the Proverb sayeth) that Rams bladders are lanterns: for they shall make account before God for their dissimuling, if seeing and beholding the same they keep silence: and it shall be dearly sold them to have permitted men to mock God, where as they might have remedied the same.  
How soever it be, I trust that this little treatise shall serve all, giving every one occasion to think with himself that which the title importeth: that is, if there were a register made of all the relics of the world, that men should clearly see how they have been deceived and blinded heretofore, and what darkennes and ignorance hath been throughout the whole earth.  
Let us begin then at jesus Christ, of whom because they could not say that they had the natural body (for concerning his miraculous body they have found such means to forge it, and that in such number and at all times, as often as seemed good to them) they have gathered in stead thereof thousands of other trifles, to supply this want. Although yet not withstanding they have not to let the body of jesus Christ escape without retaining some little gobbet thereof. For besides the teeth and the hear, the Abbey of Charour in the diosis of Poiteer, vaunteth itself to have the prepuce, that is to say: the foreskin that was cut from him in the circumcision.  
I pray you from whence came this skin unto them? Saint Luke the Evangelist reciteth very well that our Lord jesus was circumcised: but that the skin was locked up to be reserved for a relic he maketh no mention at all: All the ancient histories speak never a word thereof. And for the space of five hundred years it was never spoken of in the Christian church. Where is it then that it was hidden, for to be found again so suddenly? Moreover how could it fly unto Charour? But for to prove it to be that thing, they say that certain drops of blood fell from it. This is their saying, which had need of probation. Wherefore a man may well see, that it is but a plain mockery or delution. Yet nevertheless although that we should grant them that the skin that was cut from jesus Christ was kept and that it might be either there, or else where.  
What should we sai of the foreskin which is showed at Rome, at Saint john of Latrans?  
It is most certain that there was never but one. It could not be then at Rome and at Charour both together. So then behold, a most manifest fashold and deceit.  
There remanieth afterwards the blood, for the which there hath been great strife and much dissension: For many have said, that there was found no blood of jesus Christ, but miraculous blood, yet nevertheless it is showed natural in more than an hundred places. In one place certain drops, as at Rochel in Poitou the which Nicodemus (as they say) did gather in his glove. In other places viols full, as at Mantone and else where, in other places goblets full as at Rome, at saint Eustace. Yea men have not been content to have blood alone, but they must have mingled it with water as it did issue out of his side when he was pierced on the cross. This merchandise is to be found in the church of S. john of Latran at Rome. I leave the judgement to every man what certainty may be had hereof. And namely whether this be not a manifest lie, to say that the blood of jesus Christ hath been found seven or eight hundred years after his death, for to be showed throughout the world: seeing that in the ancient church there was never made mention thereof.  
There followeth after, that which did touch the body of our lord jesus: or rather all that they could gather together for to make relics of in memory of him in stead of his body.  
first of all the Manger, in the which he was put at the time of his birth, is to be showed at Rome in the church called our Lady the greater. Also in S. Paul's church the cloth wherein he was wrapped: although that there be some little part of it at S. saviours in Spain. His Cradle is also at Rome, with the shirt that his mother Mary the virgin made him.  
Item in s. james church at Rome they do show the altar on the which he was set in the temple, in the time of his presentation: as though there had then been divers altars, as they make in the Papistry as many as they will. So herein they lie without colour or cloak. Behold what things they have had for the time of Christ's childhood. It is now not need full to dispute much where it is, that they have found all this baggage, so long a time since the death of jesus Christ.  
For there is none of so little judgement that doth not see their folly. Throughout the whole history of the gospel, there is not so much as one word mentioned of these things. In the time of the Apostles it was never hard once spoken of.  
About fifty years after the death of Christ jesus, jerusalem was besieged and destroyed. Many ancient doctors have written sense that time, making mention of things that were in their time: namely of the cross and nails that Helen did find. But of all these small trifles they speak never a word. Moreover in the time of Saint Gregory, it is out of all doubt that there was none of all this at Rome, as may be seen by his writings. After whose death Rome hath been divers times taken, pilled, and almost altogether wasted. When all this shallbe considered, what can one say else, but that all this gear hath been devised for to abuse the simple people. And in very deed the maskers as well Priests as Monks, do well confess that it is so, in calling them Pias frauds, that is to say honest deceits, for to move the people to devotion.  
There followeth relics which appertain to the time that is since the childhood of jesus Christ until his death. amongs which there is the pillar whereon he did lean when he disputed in the temple, with eleven other like pillars of salomon's temple, I ask them who did reveal unto them that jesus did lean upon a pillar?  
For the Evangelist maketh no mention thereof, in rehearsing the history of this disputation. And it is not likely to be true, that they gave him place as unto a preacher seeing that he was not in estimation, nor in authority as it doth appear. Moreover, I demand although that he had leaned upon a pillar, yet how is it that they know it to be the same? thirdly from whence that they have had these twelve pillars which they say were of the temple of Solomon.  
There followeth after the cruses wherein the water was that jesus Christ changed into wine at the bride ale in Cana of Galilee, the which they call Hydries.  
I would gladly know who was the keeper of them so long a time, for to distribute them. For we must note this that they were not found before viii C. or a thousand years after that this miracle was done. I do not know all places where they are showed. I know well that there are of them at Pisa at Ravene, at Cluny, at Angers, at S. saviours in Spain.  
But without making further discourse of the matter, it is very easy, only by the eye sight, to convince them of a lie. For some of them do contain no more but five quarts of wine at the most, other some less: & the others do contain well nigh a firken. Let them make these flouts agree, if they can: and then I will leave them their Hydries without making any controversies with them. But they have not been content with the vessels only except they had their with the drink also: for at Orleans they say that they have the wine the which they name Achitricline. For because the Evangelist saint john reciting the miracle, speaketh of the Architricline, which is to say the master of the house.  
It hath seemed to them that it was the proper name of the Bridegroom: and they entertain the people in this beastliness.  
For once a year they make them that will bring them their offering: lick the end of a spun, telling them that they give them to drink of the wine that our lord made in the banquet. And the quantity never diminisheth (provided always that they fill the goblet).  
I can not tell of what bigness his shows are, which are said to be at Rome in the place named Sancta sanctorum, nor whether they be those that he ware in his childholde, or in his manhood. And when all is said a like worth is the one as the other. For that which I have already said, doth sufficiently show what impudency it is, to bring forth now the Shows of Christ which the Apostles themselves had not in their time.  
Let us come to that which doth appertain to the last Supper which Christ jesus made with his Apostles. That Table is at Rome at Saint john of Latran.  
There is of the bread at saint saviours in Spain. The knife wherewith the pascal lamb was cut is at Trier: note that Christ jesus was in a borrowed place when he made his supper. In departing from thence he left the table there: we do not read that it was ever carried a way by the apostles. jerusalem within a certain space after was destroyed: as we have said, what likeness is there that this table should have been found seven or eight hundred years after? Moreover the form and fashion of tables were in those days clean contrary to that they are now, for they did lie at their meals, and not sit as it is expressly said in the Gospel. The lie than is to much manifest.  
And what lacks there more? The cup wherein he gave the Sacrament of his blood to his Apostles to drink, is showed at our Lady of the isle near to Lions, and in Albegeios in a certain covent of Augustine's. Which of the two shall one believe? And yet is it worse of the platter wherein the paschal lamb was put: for it is at Rome, at Genes, and at Earls. We must needs say that the custom of that time was divers from ours. For where as now we have divers messes they must needs have had for one mess divers platters: Yea if one would give credit to these holy relics, would any man have a more open and manifest falsehood?  
As much is to be said of the linen cloth, wherewith jesus Christ did wipe his apostles feet, after that he had washed them. There is one at Rome at Sanct john of Latran: another at Aix in Dutchland at saint Cornelius with the sign of judas foot. It must needs be that the one or the other is false. What shall we then judge? Let us suffer them to debate the matter one against another, until such time as one of the parties have verified the cause. In the mean time let us think that it is nothing but disobeyed, for to go about to make men believe that the cloth which jesus Christ left in the house where he made his supper should fly (five or two hundred year after the destruction of jerusalem) either into Italy or Dutchlande.  
I had forgotten the bread wherewith five thousand were miraculously fed in the wilderness, whereof one piece is to be showed at Rome, in the church of our Lady the new. And a little portion thereof at Saint saviours in Spain.  
It is said in the Scripture that there was a certain portion of Manna reserved, for a remembrance that God had miraculously fed the people of Israel in the Wilderness. But of the leavings that were left of the five loaves, the Gospel maketh no mention that there was any reserved to such an end or purpose: and there is no ancient history that speaketh thereof, nor any Doctor of the church. It is very easy to be judged that this (which they do now show) hath been kned and made since that tyme.  
So much is to be judged of the bow that is at Saint saviours in Spain. For they say that it is the same that jesus held in his hands when he entered into jerusalem on Palm sunday, now the Gospel maketh no mention that he did hold any such, therefore it is an imagined thing.  
Finally, we must place in this rank, another relic which seemeth the self same: that is the earth whereon jesus Christ stood when he raised up Lazarus. I pray you who was it that marked the place so well, that after the destruction of jerusalem, when all was changed in the country of juda, he could go so rightly to the place where jesus Christ had once gone.  
It is time to come to the principal Relics of our Lord jesus, to those I mean that appertain to his death and passion.  
And first of all let us begin to speak of his cross, whereupon he was hanged. I know that it is holden for a certainty that it was found of Heline the mother of Constantine the Roman Emperor. I know also what certain Doctors have written touching the approbation hereof, for to certify that the cross which she found was without doubt the self same on the which jesus Christ was hanged. touching all this I report me to the thing itself, so much is there that it was but a foolish curiosity of her, or at the least a foolish and unconsidered devotion. But yet put the case it had been a work worthy of praise to her, for to have taken pains to find the true cross, and that our lord had then declared by miracle that it was his cross which she found: Yet let us only consider that which is of our time. Every one doth hold that this cross which Helen found is yet at jerusalem, and none doth doubt thereof. Although the Ecclesiastical history against sayeth the same notably. For it is there recited that Helen took one part thereof to send to the Emperor her son, who put the same at Constantinople upon a fine pillar of Marble in the midst of the market. Of the other part, it is said that she did lock the same in a copher of silver, and gave it the Bishop of jerusalem to keep. So then either we shall augment the history of a lie or else that which is holden at this day of the true Cross, is but a vain and trifling opinion.  
Let us consider on the other part how many pieces there are thereof through out the world. If I would only recite that which I could say, there would be a register sufficient to fill a whole book. There is not so little a town where there is not some piece thereof, and that not only in cathedral churches, but also in some parishes Likewise there is not so wicked an abbey where there is not of it to be showed. And in some places there are good great shydes: as at the holy chapel of Paris, and at Poiteer & at Rome, where there is a great crucifix made thereof as men say. To be short, if a man would gather together all that hath been found of this cross, there would be enough to fraighte a great ship. The Gospel testifieth that the cross might be carried of one man What audacity then was this to fill the earth with pieces of wood in such quantity, that three hundred men can not carry them? And in deed they have forged this excuse that how much so ever be cut therefrom, yet it never decreseth. But this a mockery so absurd and foolish, that even the superstitious men themselves know the contrary. I leave them to judge what certainty a man may have of all the true crosses that are worshipped here and there. I leave to declare from whence, and by what means certain pieces are come.  
As some say, that the which they have hereof, was brought them by Angels: others say that it fell from heaven to them. Those of Poiteer say that that which they have thereof, was brought them by one of Helenes' ladies who had stolen the same: and as she fled she was found (being gone astray) near unto Poitou. They add to this fable that she was lame.  
Behold the goodly foundations they have to persuade the poor people to commit idolatry: For they have not been content to deceive and abuse the simple people in showing common wood in stead of the cross, but they have resolved that it ought to be worshipped, which is a devilish doctrine and saint Ambrose namely hath reproved it, as a heathenness superstition.  
After the cross followeth the title which Pilate caused to be put thereon, where he had written, jesus of Nazareth king of the jews. But it were requisite that we should know both the place and the time, and how it was found. Some will say to me that Socrates the historian of the church maketh mention thereof. I grant it: But he maketh not mention what was become thereof. So then this witness is of no great value nor force. Moreover it was a writing made in haste and without consideration, after that jesus Christ was crucified. Wherefore to show a table curiously made, as it were to be kept for a show, is without all reason therein.  
So than although there were but one only title, it might nevertheless be counterfeit false and feigned. But saying the town of Thoulouse boasteth to have it, and those of Rome say there against, showing it in the church of the holy Rood: they falsecifie and belly one the other. Let them fight together then so much as they will: in the end both of them shallbe convicted of a lie, if a man would examine the thing as it is.  
Yet there is a greater combat of the nails. I will recite them only that are come to my knowledge. Thereupon there is not so little a child but will judge that the devil hath to much deluded the world in taking from it both understanding and reason, that it could discern nothing in this matter. If the ancient writers say true, 
Historia trip. lib. 2,  and namely Theodorite Historiographer of the ancient church, Helen caused one to be nailed on her sons helmet, the other two she put in his horse bit. How be it Saint Ambrose sayeth not fully so. For he sayeth that one was put in Constantins' crown, of the other his horsebit was made, and the third Helen kept. We see that already more than twelve hundred years agone this hath been in controversy, to wit, what was become of the nails. What certainty can be had of them then at this present tyme.  
Now at Milan they boast that they have the nail that was put in Constantine's horse bit. To the which the town of Carpentras opposeth herself, saying that it is she that hath it. Now S. Ambrose doth not say that the nail was knit to the bit, but that the bit was made thereof. Which thing can in no wise be made to agree either with their saying of Milan, or with theirs of Carpentras.  
Moreover there is one in Rome at Saint Helenes: another also in the church of the holy cross, another at Seine, another at Venis● In Germany two: at Collyne one at the three Maries: another at Triers, one in France at the holy chapel of Paris, another at the Carmes, one also at Saint Denis in France: one at Burges: one at Tenaill, one at Draguigne.  
Behold here fourteen, whereof account is made: in every place they allege good approbation for themselves, as they suppose. And so it is that every one hath as good right as another. wherefore there is no better way then to make them all pass under one fidelium. That is to say, to repute all that they say hereof to be but lies, seeing that otherwise a man should never come to an end.  
There followeth the Speare-head which can be but one: but we must needs say that it hath passed through the furnace of some alcumiste. For it is multiplied to four beside those that may be in other places here and there, whereof I have not heard. There is one at Rome, the second at the holy chapel of Paris, the third in the abbey of Tenaill, at saint Euge: the fourth at Selne, near to Burges. Which of them now will a man choose for the true? Wherefore the shortest way is to leave them all four for such as they are. But presuppose that there were but one only, yet I would know from whence it came: For neither the ancient histories, neither also all the other writers do make any mention thereof. It must needs be then that they were forged a new.  
touching the crown of thorns, we must needs say that the pieces thereof were planted again for to grow & wax green: otherwise I can not tell how it could have been so augmented.  
For an Item, there is the third part in the holy chapel of Paris there are three thorns at Rome, in the church of the holy Cross: and in the church of S. Eustace, of Rome likewise some little portion: at Seine I can not tell how many thorns: at Venice one: at Bourges five: at Besanson, in saint john's church three: at Muntroyal three: at S. saviours in Spain, I can not tell how many: at saint james in Galice two: at Albye three: at Tholouse, at Mascou, at Charoux in Poiteer, at Clear, at saint flower, at Saint Maximin in Province, in the Abbey of Salle: in the parish church of S. Martin at Noyon: in every one of these places there is at the lest one. If one would make diligent inquisition hereof, he might name four times as many. Necessarily it is seen that there is much falsehood used herein. What confidence then may a man have either of the one or the other? Herewith it is to be noted, that in the whole ancient church they could never tell what was become of this crown.  
Wherefore it is easy to be concluded, that the first plant thereof began to bud long time after the death of our Lord jesus Christ.  
There followeth after the gone of Purple wherewith Pilate cloched our Lord in derision, for as much as he called himself a king Now it was a precious rob which was not to be cast away: & it is not to be thought that Pilate or his men would let it be lost, after that he had once mocked our Lord jesus therewith. I would gladly know who was the merchant that bought it of Pilate to keep it for a relic. But the better to cloak their deceit: they show some spots of blood thereon, as if these wicked men would have spilt a princely rob, in putting it by mockedge upon the shoulders of jesus Christ I know not whether there be any more in any other place. But of the garment that was woven from top to toe without seem whereon lots were cast, because that it seemed more proper to move the simple people to devotion there hath been divers found: for there is one at Argenteul near Paris, & at Trier another. And if the bull of Saint saviours in Spain saith true, the Christians through their rash unconsidered zeal, have done worse than ever did the unfaithful soldiers, for they durst not tear it in pieces, but for to spare it cast lots therefore: and the Christians have torn it in pieces to worship it. But yet what will they answer to the Turk, who mocketh their folly, saying that he hath it in his hands. Howbeit, it is not now needful to make them plead against the Turk for it sufficeth that they end the strife among themselves. The mean while we shallbe holden excused though we believe neither the one nor the other, for fear lest we should favour the one part more than the other, without knowledge of the cause, for that were against all reason. Moreover if they would that men should believe their sayings. It is first of all requisite that they would agree with the Evangelists. Now it is so that this garment whereupon lots were cast, was a coat or a jacket: which the Greeks call Clicoton and the Latins tunica. Let one mark if the garment of Argenteul, or that of Trier have such a form and fashion. One shall find it to be like a priests cope although they should put out men's eyes, yet might they know their fashold by feeling with their hands. To make an end of this article, I would gladly ask a little question touching that that the soldiers did. What moved the soldiers to divide amongst them the garments and coat of jesus Christ as the scripture witnesseth It is most certain that it was to serve themselves for their own profit.  
Let them tell me if they can who was that Christian that bought them of the soldiers, I mean as well the coat as the other garments that are showed in other places, as at Rome in the church of Saint Eustace, and else where. How is it that the Evangelists have forgotten this? For it is an absurd thing to say that the soldiers had taken in boutye the garments, without adding that they were bought of them again at their hands for to make relics of.  
Moreover, how is it, that all the ancient writers, have been so ingrate to make no mention thereof? I give them term to answer me to these questions, when men shall have no moor sense, nor understanding to judge.  
The best is that with the garment they would also have the Dise, wherewith the lot was cast by the soldiers.  
The one is at Trier, and two other, at saint Savyoures in Spain. Wherein they have showed lively what is their foolishness: For the Evangelists say, that the soldiers did cast Lots, which were then drawn out of an Hat, or out of some such like thing. Even as when men choose the king of the Bean, or when as men play at the Blank, or at such other like games and pastimes.  
To be short, every man almost knoweth what casting of Lots meaneth: it is commonly used in dividing of parts.  
These Beasts have imagined that the casting of the Lots, was to play at Dise: When they were not in usage, at the least such as we have it now in our time: for in stead of six and ace and other points, they had certain marks which they named by their names: as Venus or dog. Now let them that will go kiss the relics in credit of so loud, plain, and manifest liars.  
It is time to entreat of the head sheet wherein they have yet more plainly showed as well their impudency as their foolishness, for besides the head sheet of the veronicque which is showed at Rome in Saint Peter's church, and the kercher that the virgin Marry, as they say: put about the privy members of our Lord, which is showed at Saint john of Latrans: The which is also at the Augustine's of Carcossone. Item the cloth that was put upon his head in the sepulchre, which likewise is showed there. There are half a dozen towns at the least, that do boast to have whole winding sheet of the sepulchre. As Nice it was transported from Chamberie thither. Item Aix in Dutchlande. Item at Traicte: Item at Besanson: Item at Cadoin in Limosine: Item a town of Lorraigne, standing upon the port of Assois. Besides the pieces that are dispersed from one side to another. As at Saint saviours in Spain, and at the Augustins of Albie. I leave out yet a whole winding sheet, which is at Rome in a monastery of women: because that the Pope did forbid to show it solemnly. I pray you hath not the world been marvelously enraged, to troth a hundred or six score leagues long, with great charges and great pains, for to see a clout, of the which they could have no certainty, but rather were constrained to doubt thereof? for whosoever esteemeth or judgeth the winding sheet to be in one certain place, he maketh all the others false, which boast that they have it.  
As for example, he that believeth that the cloth of Chamberie is the right winding sheet, he condemneth those of Besanson, of Aix, of Cadoin, of Trier and of Rome, as liars, and as them that wickedly make the people commit idolatry in deceiving them, and making them believe that a profane cloth is the winding sheet wherein their redeemer was wrapped. Let us now come to the gospel, for it were but a small matter for them to accuse one another of a lie, but the holy ghost speaking against all, doth confound them altogether aswell one as another.  
first of all it is much marvel that the Evangelists make no mention of this portraiture that touched the face of JESUS CHRIST with a kercher: seeing they make mention of all the women that did accompany him to the cross. It was a right notable thing and worthy to be registered, that the face of jesus Christ should be miraculously imprinted in a linen cloth: contrariwise, it seemeth that it is but a matter of small importance, to say that certain women did accompany jesus Christ to the cross, without there had chanced some miracle to them. How is it then that the Evangelists rehearse small things and of little importance, holding their piece and making no mention of principal things? Truly if such a miracle had been done as some make men to believe we must needs accuse the holy ghost of forgetfulness, or lack of discretion: that he could not choose prudently that which was most expedient for to be reported. Thus much be spoken touching the veronicque sheet to the end that men might know what an evident and manifest lie it is which they would persuade the simple in.  
Moreover concerning the winding sheet in which the body was wrapped, I ask them a like question, the Euengelestes recite diligently the miracles that were done at the death of jesus Christ, and do leave nothing out that appertaineth to the history: how is it then that this escaped them, that they speak never a word of so excellent a miracle. To wit that the print of the body of our Lord jesus did remain in the linen cloth wherein he was buried. This if it had been so, was as worthy to be spoken of, as many other things. Yea the holy Evangelist saint john declareth, how that Saint Peter being, entered into the sepulchre, saw the linen clothes of the sepulchre, the one of one side, the other on the other side: but that there was any miraculous portraiture, he maketh no mention. And it is not to be thought or presumed if there had been any such matter, that he would have suppressed such a work of God. There is yet another doubt to be objected: that is that the Evangelists make no mention that any of the disciples or of the faithful women, did carry away the sheets (whereof the question is) out of the scripture: but rather they give us to understand that they left them there, although they plainly express not the same. Now the sepulchre was kept with the soldiers. Who afterwards had the sheet in their own power. Is it to be supposed or thought, that they gave it some faithful man or woman for to make relics of? seeing the Pharisees had corrupted them for to make them forswear themselves, saying that the disciples had stolen the body: I leave to reprove them of falsehood, even by the very sight of the pictures that they show. For it is easy to be seen that they were paintings made by man's hand. And I can not marvel enough first, how they were such blockheads that they had no better fetch for to deceive: and much more, how the world hath been so doltish, for to suffer itself to be blinded in such sort that it could not see so evident a thing. Moreover they have well declared that they had the painter at commandment. For when one winding sheet was burned there was always another found the next day. They would notwithstanding say, that it was the self same that it was before, the which miraculously was saved from the fire: but the printing was so fresh, that the lie availed nothing, if there had been eyes for to have seen and to behold But yet to make an end with. There is a paremptorye reason, by the which they are all together convinced of their impudency. In all places where as they say they have the holy winding sheet they show a great sheet, which did conver all the body with the head: and their in is to be seen the print of a body together all in one piece. Now the evangelist S. john saith, that jesus Christ was buried according to the manner of the jews. And what their manner was, one may, not only understand it by the custom that the jews observe yet to this day, but also by their books, which sufficiently declare the ancient custom that is to bind the body a part even to the shoulders, after to wrap the head in a kercher, binding it at the four corners. The which also the evangelist expresseth, when he sayeth, that saint Petter saw the linen clothes of one side wherein the body hade been wrapped: and of an other side the kercher which was put upon the head for such is the signification of this word Suaire, to take it for an hankerchere or covercheffe, and not for a great sheet, that serveth to wrap the body in. For to conclude briefly, Ether the evangelist saint john must be a liar or else all they that boast themselves to have the winding sheet must be convicted of falsehood, and it must evidently have appeared that they have, deaceaved the poor people, by a most extreme impudence it should never be done if I would entreat particularly, all the mockeries that they use: one doth show at Rome at saint john of Latran, the read that was put by mocking in jesus Christ's hand in stead of a sceptre when he was beaten in Pilate'S house.  
Likewise at the church of the cross is shown the sponge, where the gall and myrrh was put in his mouth. I pray you, where is it that they recovered them? It was the Infidelses that had them in their hands, died they deliver them think we to the Apostles to make relics of them? Or died they themselves look them up, for to preserve them for the time to come?  
What sacreledge is this so to abuse the name of jesus Christ, for to cloak and cover fables so lewd lie forged? asmuch is of the pence that judas received, for betraying of our lord.  
It is said in the Gospel, that he did render them again in the synagogue of the Pharisees, and that after they bowght afylde therewith for to bury the strangers. Who is it that hath gotten those pence from the merchants Hands. If one should say that it was the disciples, that were to foolish. Therefore a better colour must be sought to cloak the matter. If on say that it was done long time after: yet that were less apparent, forsomuch as the money might have passed through many men's hands. They must needs show them that either the marchante that sold his possession to the Pharisees for to make a buriing place, did it for to buy the pence, to make relics of them: or otherwise that he sold them again to the faithful. Now hereof their was never news in the ancient Church. It is a like gloze of the stairs of pilate's judgement hall, which are at S. john of latran at Rome with holes: where they say drops of blood fell from the body of our lord jesus Christ.  
Item in the same place in the Church of saint. praxedes, the pillar whereto he was bound, when he was scourged, and in the church of the holy cross three others round about the which he was lead when he went to his death.  
I know not where they have dreamt on all these pellers: so is it that they have imagined them of their own fantesyes for in the holle history of the Gospel we read nothing of them. It is said that jesus Christ was whipped but that he was bond to a peller that is of their gloze.  
One may easily see then, that they have gone about nothing else but to heap as it were a sea full of lies.  
Wherein they have given themselves such liberty, that they have not been ashamed to make a relic of the asses tail whereon our lord jesus road: for it is to be shown at Genes: but we have no more cause to be astonished at their iupudencie, then at the foolishness & stupidite of the world who hath received with great devotion such a delusion. Some man might object hear that it is not like that they do show all the Relics which we have already named autentiklye but that they can also by & by, prove from whence they come, & out of whose hands they have received them. To this I could answer in one word, that in so evident lies it is not possible to pretend any aparances of truth. For how so ever they arm themselves with the name of Constantine, or of King Lovis, or of any pope: all this availeth nothing, for to approve that jesus Christ was nailed with fourteen nails: or that a hole hedge was consumed to make his crown of thorns with: or that one Spear blade should have ingendrede since, three others: or that his coat should be multiplied into three, and have changed fashion for to become a priests: coop or that of on only winding sheet their should have sprung a brood as it were the Chikennes of one Hen: that JESUS CHRIST was buried clean contrary to the manner that the Gospel mention.  
If I should show a Lump of lead, and should say. This Lump of Gold was given me by such a prince, I should be esteemed for a mad fool, and for my saying the lead would not change his colour, nor his nature for to be changed into gold. So when they say to us, behold what Godfrey of Bullon did send hither, after he had conquered the country of Jude: and that reason doth declare unto us, that it is but a lie: should we suffer ourselves to be abused with the words, and not behold that which we see before our eyes?  
But yet, to th'end that we may know how sure it is to trust to all that they allege for the approbation of their relics: it is to be noted that the principal relics and the most notable that be at Rome were brought thither (as they say) by Tytus and Vespasian.  
truely it is as plain a mockedge, as if one should say that the Turk went to jerusalem, for to seek the holy Cross of JESUS CHRIST to the end to place it at Constantinnople.  
Vespasian, before he was chosen Emperor conquered and destroyed part of Jude afterwards, when he came to the Empire he left his son Titus to be his Lieutenant, who afterwards won the city of jerusalem.  
Now these were heathen, who cared or set as much by jesus Christ as by him that never had been. So one may judge whether they durst not as freely lie in alleging Godfrey of Bullon or saint Louis, as they have alleged Vaspasien.  
Furthermore, let it be considered what judgement as well the king had (whom they call saint Louis, as all other such like had. He had in deed (such as it was) a devotion & zeal for to augment christendom: but if one should have showed them goats dung, and have said to them behold here be our ladies Beads: they would without any again saying have worshipped them, or would have brought them hither in their ships for to have set them up honourably in some place: and in very deed they have consumed their bodies & their goods & a great part of the substance of their country, for to bring over an heap of small trifles, wherewith they were brought in a fools Paradise, thinking that they were the most precious jewels in the world. But yet to give more ample understanding of this matter, it is to be noted, that in all Grecia and the less Asia, and Mauritania, which we now commonly call the country of Jude, they show with great assurance all these antiquities, which the poor idolaters that be about us think that they have. What is to be judged between the one and the other? We shall say the relics were brought us from those countries. The Christians that yet remain there, affirm that they have them: and deride our foolish boasting. How should one decide this process without an inquisition, which can not be made, nor never willbe made? wherefore the only remedy is to leave the thing as it is, not caring neither for the one part nor for the other.  
The last relics that appertain to jesus Christ are those that they have had since his resurrection: as a morsel of a broiled fish which saint Peter presented him when he appeared to him on the border of the sea. We must needs say that it was well spiced, or that it was marvelously well soussed that it could be preserved so long a time. But without laughter it is to be thought that the Apostles made a relic of the fish which they had prepared for their dinner? Whosoever shall not see that this is a manifest and open mockedge of God, I leave him as a beast, which is not worthy that one should teach him any further. There is also the miraculous blood which issued out of the cake Gods as at Paris in saint john's church, at Dion at Saint john the Evangelists church and else where in many places. And to the end they might make the heap more greater, they have joined thereto the holy penknife where with our master of Querne was not content: but did reproach them that they were worse than jews: For asmuch as they did worship the knife, that had been an instrument to violate the precious body of jesus Christ. The which I allege, because as much might be said of the spear, nails, and thorns. That is that all they that worship them (according to our master of Quernes' sentence) are more wicked than the jews, who crucified our Lord. Likewise they show the form and print of his feet, where he marched when he appeared to certain of his disciples after his ascension, as there is one at Rome in Saint Laurence church in the place where he met Saint Peter, when he foreshowed him that he should suffer at Rome. Another at Poiteer at S. Raguonde another at Soison, an other in Arles. I dispute not weather jesus Christ could have imprinted the form and fashion of his feet on a stone. But I only dispute of the fact, and I say, that seeing there is no lawful probation hereof, all this aught to be counted for a fable. But the most beastly relic of this kind is the form of his hips which is at Reins in Champania, upon a stone behind the high aultare. And they say that this was done at such time as our Lord became a Mason, for to build their church porch. This blasphemy is so execrable that I am ashamed to speak any more thereof. Let us then pass further, and let us see what is said of his images: I mean not of them which are commonly made by painters, stonegravers or joiners, for the number of them is infinite: but of those which have a certain special dignity for to be kept, and contend with some singularity as relics. Now hereof there are two sorts: Some were made miraculously: As that which is showed at Rome in saint Mary's church, that they call in Poeticu. Item another at S. john of Latrans. Item another wherein is drawn his picture at the age of xii years. Item that of Luke's which the say was made by the angels & which they call vultus sanctus. These are such fond vain fables that it seemeth to me it should be lost labour, yea & that it should be ridiculous and foolish if I did occupy myself therein. Wherefore it sufficetth to have noted them by the way for men know right well that this is not the exercise or vocation of angels to to be painters: and that our lord jesus will otherwise be known of us and brought into our remembrance then by carnal images. Eusebius in deed writeth in the Ecclesiastical history that he sent a lively Print of his visage to king Abagarus but this is as certain and of as much credit as one of king Melusines commandements in his chronicles. and foolish that the most part count this as certain as the gospel. I place also in this rank the crucifixes, that have spoken, whereof the multitude is great but let us be content with one for an example. To wit, with that of saint Denis in France. It spoke say they, for to bear witness that the church was dedicated I leave it to be considered whether the thing were worth so much. But yet I ask them, how is it that the crucifix could be then in the Church, seeing that when men will dedicate them they remove all the Images how stolen it then away or hide itself to the end it might not be carried away with the others we must needs say that they thought to deceive the world at their pleasure, seeing that they have not cared manifestly to contrary themselves but that it hath sufficed them: to lie with open mouth not regarding what men might reply against them. There remaineth last of all the tears: whereof one is at Vandosme, one at Trier one at saint Maxymyn, one at saint Peter's in Orleans, besides them that I know not. Some, as they say, are natural, as that of saint Maximin, which according to their Chronicles, fell from our Lord jesus whilst he washed his Apostles feet: the residue are miraculous. As though it were to be believed, that the wooden crucifixes were so grieved or sorrowful that they should weep. But we must parden them this fought. For they were ashamed that their Idols, should not do as much as those of the heathen. Now the heathen have feigned that their Idols did weep certain times.  
Wherefore we may right well put them together. As concerning the viergen Mary, forsomuch as they hold that her body is no more in earth, the mean for to boast themselves to have her bones is taken away. From them. Otherwise I think, they would have made the world believe, that she had had a body sufficient to fell a great powdering fat. Moreover they have venged themselves upon her hear, and on her milk for to have some part of her body. There is of her hear at Rome at saint Mary's Church upon miverne, at saint Saviour in Spain at Mascon, at Cluny, at Noers, at saint flower, at S jaqueries, and in many others places: touching the milk is not now nead full to number the places where there is of it neither should we come to any end thereof for their is not so little a town, nor so wicked a convent be it of monks or be it of Nones, where some parcel thereof is not showed some more, some less not that they were not ashamed to boast themselves to have had holle pot fulls, but for asmuch as they thought that their lie should be the more covered. They have therefore Invented to show only as much thereof as might be kept in a glass to the end men might examen it no nearer. So that if the holy virgin had been a cow, or that she had been a norse all her life time, yet could she not scarcely have given such quantetye of milk: on the other part, I would gladly ask them, how this milk which at this present day is showed almost throughout the world was gathered, for to be preserved until our tyme. For we do not read that ever any had this curiosity. It is well said that the shepherds died worship jesus Christ, and that the wise men did offer to him their presents: but it is not said that they did carry back milk for a recompense? saint luke reciteth that which Simeon did foreshow the virgin, but he sayeth not that he asked of her milk. If one should consider but only this point, it should not be needful to argue any further for to declare how greatly this folly is against all reason, and without all kind of conjecture and cloak. And it is marvel (seeing they could have no other part of her body) that they have not been advised of the paring of her nails, and of such other like things: But it is to be thought that they have not had all in their remembrance. The residue of the relics which they have of our Lady, is of her baggage or clothes. There is one of her smocks at Chartres, of the which one doth make an Idol sufficiently renowned. And there is another at Aix in Dutchland. I leave them there, to wit, how they could have gotten them. For it is a thing most certain, that the Apostles and the true Christians of their time, have not been so doltish as for to occupy their minds upon such vain trifles. But let one behold only the form and fashion thereof, and I will quite the play, if in beholding it one do not plainly see their impudency. When one doth show the smoke, (which we have said to be at Aix in Dutchlande:) one doth show at the end of a pole, as it were a long white surplice of a priest. Now if the virgin Mary had been a giant yet could she scarcely have worn so great a smoke. And for to make a better show thereof, one doth carry strait ways after the little hose of Saint joseph, which are little enough for a little child or for a darfe. The proverb saith that a liar ought to have a good memory, for fear of tripping himself by forgetfulness. They have all observed this rule, when they have not thought or invented to make better proportion of the husband's hose & the wives smoke. Let men now go and kiss devoutly these relics, the which have no other appearance of truth. As touching her kerchers I know but two: one at Trier in Maximins abbey: another at Lisio in Italy. But I would that one should mark of what linen they are, and whether they did wear that kind of fashion at that time in the country of juda. I would also that men should make comparison of them, for to see how like they be the one to the other. At Reuline they have as it were a brow. Some peradventure will ask me, if I think that this brow be a counterfeit thing. I answer that I esteem it as much as her girdle, which is at Prat, and as that which is at our Ladies of Montserret. Item of her slipper, which is at Saint jaqueries, and one of her shows, which is at Saint flower. If there were no other but this thing yet all men of mean wisdom may know right well that it was not the manner or use of the faithful to gather in such manner and sort hose and shows for to make relics: and moreover there was never mention hereof made, above the space of five hundred years after the death of the virgin Mary. What need we then argue hereupon any longer, as if the thing were doubtful? Yea, they would make the holy virgin believe, that she was very curious to deck & trim herself. For they show two of her comes. One at Rome, in saint martin's church: and another in the church of saint john the great of Besanson, besides them which might be showed other where. If this be not to mock the holy virgin Mary, I know not what mockedge is. They have not also forgotten her wedding ring: for they have it at Peruse. Because now the custom is, that the husband should give his wife a wedding ring: they have imagined that it was the use at that time. And without making further inquisition, they have ordained and made a rich and costly ring to this use, not considering in what poverty the holy virgin lived. There is of her gowns at Rome at S. john of Latran. Item at S. Barbares church. Item at saint Maries upon Mineru e. Item, at saint Blaze church. At saint saviours in Spain. At the least they say they have certain pieces. I have hard of many other places: But they are not in my memory. To declare and show the falsehood hereof it is only requisite to mark well the matter, for they have thought it as easy to them for to attribute such kind of vestments at their pleasure to the virgin Mary, as for to cloth the images in such sort as they cloth them.  
It resteth to entreat of images not of the common sort, but of them that are in estimation above the others, by a certain singularity. Now they would make S. Luke believe that he painted four of those they call inviolata at Rome in the place where now Saint Mary's church standeth, one of them is showed in an oratory: the which as they say he made in his devotion, with the ring wherewith joseph wedded her. There is another showed likewise at Rome at the new saint Maries, the which they say was also made by Saint Luke in Troades, and that since that time it was brought to them by an angel. Item another at S. Maries Araceli, in such likeness as she was when she stood by the cross. But they of saint Augustine's boast themselves to have the chief and principal: for it is it (if one believe them) that saint Luke carried always with him, even until he made it to be buried in his grave I pray you, what blasphemy is this to make a holy evangelist a manifest & perfect idolater? & likewise what colour or cloak have they for to persuade men that S. Luke was a painter. S. Paul well calleth him a Physician, but of painters craft I know not where they have dreamt it. And though it were he had been skilled in the occupation: yet not withstanding it is as likely to be thought, that he would have had painted the virgin mary as jupiter or Venus, or any other Idol. It was not the manner of Christians to have images? neither hath it been of long time after, until such time as the church was corrupted with superstitions. On the other part all the quarters almost of the world are full of Images of the virgin Mary, which some do say he made, as at Cambery, and here and there. But after what sort and form are they painted? There is as much honesty and comeliness as if one would picture a dissolute woman. Behold how god hath blinded them, that they have had no more consideration than brute beasts. But I am not greatly astonished in that they have imputed to S. Luke for to have made Images of the virgin seeing they have been so bold to impute the like unto the prophet jeremy. I can witness the same in Awergnie. It should be time (as I think) that the world would once open her eyes, for to see that which is so manifest. I leave to speak of S. joseph, of whom some have his slippers, as in S. simon's abbey of Trier. Other some (as we have already said) his hose: others also his bones. The example which I have already alleged sufficeth me for the discovering of the foolishness that is therein. I will place S. Mihell here, to the end he may accompany the virgin Mary. Some will think that I do as it were jest or mock, in rehearsing the relics of an Angel. Yea the abusers themselves have mocked them: but they have not therefore letted to abuse in good earnest the poor people: For at Carcassone they boast to have certain relics of him, & likewise at S. julian's of Tours. They do show at great S. Mihels (which is so well haunted of pilgrims) his sword which is like a child's dagger, and his buckler likewise which is as it were the boss of an horse bit.  
There is neither man nor woman so simple, who may not judge what mockery this is. But because such lies are convered under shadow of devotion, it seemeth that it is not ill done for to mock God, and his Angels. They will allege that the scripture witnesseth that saint Mihell died fight against the Devil but if it had been requisite that he should have overcome the devil with the sword it was needful that he should have had one more stronger, better pointed and of a better blade, then that is. Are they such beasts to imagine that it was a carnal combat which is fought with the material sword which aswell the Angels as the faithful have against the devils? But it is as I have said in the begeninge: that the world worthily deed deserve to be deceived in such bestlinesse: forsomuch as it was so perverse for to covet to worship vain Idols & maumettes in stead of worshipping the living God for keeping of order It is now requisite that we should entreat of S. john Baptist: who (according to the evangelical histori) after he was beheaded, was buried by his disciples. Theodorit an ancient chronicler of the church mentioneth that his sepulchre being in Sebaste, a town of Syria was opened (a certain time after) by the paiens & that his bones were burned by them & the ashes esparssed in the air. Albeit that Eusebe addeth, that certain men of jerusalem chanced to come thither, & secrettly took some little part, which was carried to Antioch & theridamas buried. As concerning his head, Sozomenus an other chronicler saith, that it was carried away by Theodose the emperor, near to the city of constantinoble. Wherefore according to the ancient histories all the whole body was burned except the head: & all the bones & the ashes lost, except some certain little portion which the hermits of jerusalem stolen from thence let us see what is now found. They of Amiens boast themselves to have the visage and in the mask which they show, there is the sign of the cut of a knife overthwart the eye, which they say Herodias gave him. But they of S. john of Angel say there against, and do show the like part. As concerning the rest of the head from the crown to the forehead was at Rhodes: and is now at Malt as I think. At the least they have made men believe that the Turk did render it them. The hinder part is at S. john of Nemours: the brain is at Noyon. Besides all this, they of S. john of Morien do not want some certain part of the head: his chaws are seen at Besanson at saint john the great: there is another part at S. john of Latrans at Paris, and at S. flower in Awergne. They keep his hear at saint saviours in Spain, the brow and some of the hear: There is also some little jot thereof at Noyon, which is shown very autentikly. There is also some part (I know not of what place) at saint Luke's. Is all this done? Let one go to Rome, and to the monestary of saint Silvester, and one shall hear beside said: behold here is saint john Baptistes' head. The poets fain that there was in time passed a king in Spain, named Gereon, who had three heads. If our relic forgers could say as much of saint john Baptist, this would serve well for their purpose, to help them to lie. But seeing this fable hath no place, how will they excuse themselves? I will not press them so near, as for to ask them how the head was so hacked, for to be parted in so many places, and so diversly: neither how they have gotten the same from Constantinople: but I only say, that saint john must needs be a monster, or that they be unshame fast abusers, for to show so many pieces of his head. And which is more they of Seine boast to have his arm the which is repugnant to all the ancient histories. And yet nevertheless this abuse is not only suffered but also approved as in deed nothing is found evil to the kingdom of antichrist providing that it entertain the people in superstition. Now they have invented an other fable that is, when all the body was burned that the finger wherewith he did point and show our Lord jesus died remain hole not being consumed. This, not only, is not conformable to the ancient histories but it may also easily be reproved by them for Eusebe, & Theodorite plainly say that the body (when the payens reveshed it) was already consemed to bones. And they would in no wise have forgotten such a miracle if their had been any thing at all for they are but overmuch curiousse in mencioninge of vain and trifling things.  
Not withstanding although it had been so, yet let us hear in how many places this finger is. There is one at Besanson in the church of saint john the great another at Lions, another at Burges, at Florence another, another at Saint john of Adventures near to Mascon.  
I say nothing hereupon except that I pray the gentle readers not to harden their hearts against such a clear and certain advertisement, and that they would not shut their eyes, to such a clearness, for to let themselves always to be deceived as in darkness  
If that jugglers should have had so blinded our eyes that we should think that there was two, yet should we be thus minded for to fear to be abused and deceived.  
But herein is no subtlety, for question is only made whether we will believe that Saint john's finger is at Flourence, and that they be also other where in five places, as at Lions at Burges and other places.  
For to speak more briefly, whether we will believe that six fingers are but one, and that one finger only is six. I speak but only of that which is come to my knowledge. I doubt not but if that one should inquire more diligently, there should be at the least found one half dozen more in other places. And that their should not be found yet other pieces, which would amount to the bigness of a bulls head, yea besides those which I have named. But for fear of leaving any thing behind, they have likewise boasted to have the ashes: whereof one part is at Gines, the other part at Rome in S. john of Latrans church: Now we have seen that the most part was cast into the air: yet nevertheless they let not to have (as they say) a great part and chiefly they of Genes.  
There remaineth now after the body the other appurtenances, as one of his shows, which is at the charter house of Paris: the which was stolen about twelve or thyrtyne years ago: but there was a new one found incontinently. And in deed until showmakers science fail, they will never want such relics. At Rome at saint john of Latrans, they boast to have his iacketh: whereof no mention is made in the gospel, except because it is there spoken, that he was clothed with camels hear, they would change a gown into a jacket.  
There likewise they say they have the Altar whereon he prayed in the Desert: as if in those days they did use to make Altars for every purpose and in every place.  
It is marvel they make them not believe that he song Mass. In Avignon is the sword wherewith he was beheaded. And at Aix in Dutchlande is the linen cloth that was spread under him. I would gladly know how the hangman was so gracious and favourable, as for to tapistry the pavement of the prison, when he would put him to death. Is not this a foolish invention? But yet, how is either the one or the other come to their hands? do you think it to be likely, that he which put him to death, whether he were a soldier or a hangman, would have given away the linen cloth and his sword for to make relics of them?  they would make such a furniture of all pieces, they have failed in leaving & forgetting Herodias knife, wherewith she struck him upon the eye lid. Likewise all the blood that was spilled, and also his sepulchre. But I may well err herein: for I know not if all those baggages be other where else. It is now requisite that the Apostles should have their course: but because the multitude might engender confusion, if I should place them all together: we will first speak of saint Peter and saint Paul, then after we will speak of the others.  
Their bodies are at Rome, one half in saint Peter's Church, and the other half at saint Paul's Church: And they say, that saint Silvester did part them, for to distribute them in such equal portions.  
Their two heads are at Rome at Saint john of Latrans: although in the same church there is one of saint Peter's teeth alone by itself. Besides all this, they do not let to have every where their bones. As at Poiteer they have the chaw bone with the beard. At Trier divers bones both of the one and of the other: At Argenton in Bery one of saint Paul's shoulders.  
But when should this be ended? For in every place where there is a Church that doth bear their names, there are also of their relics. If one do ask what relics? Let them remember the brain of saint Peter, whereof I have spoken, which was on the great Altar of this town. For even as that was found to be a marble stone, so shall men find many horse bones or dog bones, that they do attribute to these two apostles. With the body there followeth the other appertenaunce. At saint saviours in Spain they have one of saint Peter's slippers but of the fashion, and the thing whereof it is made, I can make no mention, but it is to be supposed that it is such like merchandise as that which is at Poiteer: The which are made of Satynne broidered with gold. Behold how brave they do make him after his death, for to recompense him of the poverty wherein he lived during his life tyme. Because the bishops in these days are so trim, when they deck them with their pontifical robes. It seemeth to them that one should abrogate the apostles dignity, if he did not make them as trim, for painters may well counterfeit them at their pleasure, gilding and adorning them from the head to the feet, and afterward put upon them the names of Peter and Paul: but we know what their estate was whilst they lived in this world, and that they had no other than poor men's clothing.  
There is also at Rome the pontifical cheer of saint Peter with his coop. As if in those days the bishops had had thrones for to sit in: their office was to teach council, and exhort both publiklye and peculiarly, and to show good example of true humility to their flock: and not to make idols, as those that are now a days do. As concerning his cope, it was not yet in those days the fashion or manner so to disguise themselves: for they did not play the kind of Maskers in the Church as they do at this present.  
So that for to prove that saint Peter had a cope, it is first requisite that they should declare S. Peter to be a juggler, as our priests now a days do, seeming to serve God. It is true that they may well have given him a cope when they assigned him an altar. But as likely is the one as the other. Men do know what Masses were song at that tyme.  
The Apostles did celebrate simply in their time the supper of our Lord: to the which, it is not needful to have an altar.  
They did not know yet at that time what beast this Mass was: Neither was it known long time after.  
One may evidently see then that when they invented their relics they never doubted that ever they should have any speakers there against, seeing they have been bold to lie so impudently & wanton. Moreover as touching this altar they agree not among themselves: For they of Rome affirm that they have it, and they of Pisa likewise say they have it, showing it also in their suburbs, that stand towards the sea. For to make their profit of all, they have not forgotten the sword wherewith Maulchus' ear was cut of: as if it had been a jewel worthy to be made a relic. I had forgotten his Croisier the which is shown at saint Steven of Grease at Paris: of the which is to be esteemed as much as of the altar, or of the cope: for it standeth with like reason.  
There is a little more apperraunce of his weapon. For it may well be presuppossed or thought that he might (going by the fields) be armed with such a staff.  
But they mar all, in that they can not agree: For they of Cologne fermeli maintain that they have it, & likewise they of Trier: so in beliing the one the other, they give good occasion that one should believe neither of them both. I leave to speak of saint paulles chain, wherewith he was bound, the which is shown at Rome in his church. Item, of the peller, whereon saint peter was marterede, the which is at saint Anastase. I leave only to the readers to judge. From whence this chain was gotten, for to be made a relic: Item, to wit if in those days the manner were to put men to death upon pillars.  
We will jointly entreat of all the other Apostles for to make an end the sooner. And first of all we will rehearse where there is holle bodies, to the end that in conferring the one to the other, one may judge what sure hold may be taken of their sayings. Every one doth know that the town of Thoulouse thinketh to have the sixth: to wit, saint james the greater, saint Andrew, saint james lesser, saint Philippe, saint Simon and saint jude. At padue is saint mathias body, at Salerne saint Matthewes body at Ortone saint Thomas body, in the kingdom of Naples, S. Barthelmews body. Let us now mark which of them have two, or three, bodies Saint Andrew hath a second body at Melphe: saint Philipe, and saint james the lesser, each of them also an other body at Rome in saint Peter's Church: saint Barthelmew also another at Rone in his Church. And yet above all this, the skin of saint Barthelmew is at Pisa. notwithstanding saint Mathias is above all the others: For he hath a second body at Rome, in the Church of saint mary the greater, and a third body at Trier. Besides this, he hath a head and an arm, apart likewise at Rome. It is true that the lightell pieces of S. Andrew, which are hear, and there, If they were put together behalf as much: for at Rome in saint Peter's Church, there is a head, in saint Grisogone a shoulder, at saint Eustacea side, at the holy ghosts church an arm, I can not tell what other part at Blaise at Aix in province a foot. Whosoever should join these together it would be enough for to make two whole quarters, providing that one could well proportion them Now as S. bartelmew's skin is at Pisa, so is one of his hands there: At Trier there is I know not what member, at Freius a finger, at Rome in saint Barbares church, other relics. So yet he is not one of the poorest, for the others have not so much: Albeit that every one hath yet some little part.  
As Sayncte Phylyppe hath a foot at Rome, at the holy Apostles, and at saint Barbares I can not name what relics. Item more at Trier. In these two last Churches he hath Saint james for his companion. Who hath likewise in saint Peter's church his head, and an arm at Saint Grisogone, another at the holy Apostles. Saint matthew and saint Thomas have remained the most poorest.  
For the first with his body hath but only certain bones at Trier, an arm at Rome, at saint marcel, and at saint Nicolas a head. Unless peradventure some thing have escaped me, which may well be done, for in such a darkness who shall not be confused? Because they find in their Chronicles that the body of saint john the Evangelist did vanish away incontinently after it was put in the Grave: They could not bring forth any of his bones. But for the supplying of this want, they cast themselves upon his baggage.  
And first of all, they have been advised of the Chalice, in which he drank the Poison, being condemned by Domician. But for asmuch as two will have it, either we must believe that which the alchumistes say of their multiplication: or that these with their chalice, have mocked the world. The one is at Bullin, and the other at Rome at saint john of Latran. They have afterwards invented to have found his jacket, and the chain wherewith he was bound when they led him prisoner from Ephesus: with the oratory wherein he accustomed to pray being in prison. I would gladly know if there were at that time, hired joiners for to make him oratory's. Item what familiarity or acquaintance the christians had with his keepers for to withdraw the chain for to make it a relic. These mockeries are over much foolish, yea if they were to deceive little children with. But the most esteemed jewel is the twelve comes of the apostles, which they do show at our lady of the isle near Lions I think they were placed there at the beginning, for to make men believe that they were the comes of the xii fathers of France: but since their dignity hath increased and they are become apostolic. We must from henceforth hasten or otherwise we should never go out of this forest.  
We will then briefly recite the relics that they have of the saints, which were in the time that jesus Christ lived: then consequently of the ancient martyrs, and of other saints. Hereupon the reader shall have occasion to judge what estimation they ought to have. Saint Anne mother of the virgin Mary hath one of her bodies at Apt in Province the other at our lady of the isle at Lions. Besides this she hath one head at Trier: the other at Turen, another at Turinge in a town named after her name. I leave the pieces which are in more than a hundred places: and amongst all others I remember that I have kissed one part in the abbey of Orcaps near Noyon where they make great feasting. Finally she hath one of her arms at Rome in saint Paul's church. Let them prove the foundation thereof if they can. There followeth after Lazarus and Magdeline his sister. As touching him, he hath as far as I know but three bodies, one is at Mersels, the other at Authum, the third at Aualon. It is true that they of Authum have had great process against them of Aualon. But after that both parties had spent much money, they have both of them won their cause: at the lest they remain in possession of the title. For as much as Magdeline was a woman, it behoved that she should be inferior to her brother: therefore she hath had but two bodies, whereof the one is at Vesele near Auserre: and the other which is of greater renome, at S. Maximins in Province: There where the head is a part, with her noli me tangere, which is a piece of wax, which some do think to be the mark that jesus Christ gave her in despite because he was sorry that she would touch him. I make no mention of the relics that are dispersed throughout the world, aswell of her bones as of her here: he that will have the truth of this, he should first of all inquire, to wit, if that Lazarus & his two sisters, Martha, and Magdeline, were ever come into France for to preach.  
For in reading the ancient histories, and in judging of the whole matter with reason, one may evidently see that it is the most foolish fable of the world: and the which hath as much appearance, as if one did say the clouds are Calf skins: And nevertheless these are the moste certainest Relics that they have.  
But yet if it had been so, it might have sufficed to abuse a body to idolatry, without making of one devil two or three. They have also canonized him who perased the side of our lord jesus on the cross, and they have called him saint longs after having so baptized him they have given him two bodies, whereof the one is at Mantone, and the other at our lady of the isle near lions. They have done the like of the wysmen which came to worship our lord jesus after his nativity. And first they have determined of the number, saying, that they were but three. The Gospel maketh no mention how many they were: and certain ancient doctors have said, that they were fourteen: as he which wrote the imperfect commentary upon saint Matthew, which some doth Entitle of chrysostom moreover in stead where as the Gospel nameth them philosophers, they have made them. Kings in haste with aught Country and subjects. Finally they have baptized them naming the one Balthasor, the other Melchior, and the other Gaspar. Now although we did grant all their fables, so frivolous and fond as they are, it is certain that the wise men retournede into the east country. For the holy scripture so sayeth, and one can not say any other wise, but that they died there.  
Who is it that hath carried them away sins? And who is it that knew them, for to mark them to the end to make relics in such sort of their bodies? but I leave it to judge forsomuch as it should be but folishelye done of me for to redargue so evident mockeries. I only say, that they of Colongne, & they of Milline, must fight which of the two shall have them for they both pretend to have them: The which can not be, when their process shall be void, & finished, then will we advise, what shall be beast to be done. Amongst the ancient martyrs, saint denis is the most esteemed for some do take him for one of the Apostles disciples, and the first evangelist of france. Because of this his dignity they have of his relics in diverse places.  
Nevertheless, as they say, the body remaineth hole but onli in two places: at saint Denis in france and at Regesbourge in doucheland.  
Because the French men maintained to have him they of Regesbourge died make their process at Rome. It is near an hundreth years a go, & the body was granted them by diffinitiall sentence, the french Ambassador being present, whereof they have a feigned bull. Who so shall say at saint denys near Paris, that the body is not there, he shall be ston, whosoever contrariwise shall say that it is not at Regesbourge, shall be held for an Heretic for as much as he should be rebellious to the holy sea Apostolic. So, it shall be most expedient, to make nor meddle with their quereles. Let them put out the one the others eyes if they will & in so doing they shall win nothing at all, except to discover that their whole matter consisteth in lying. They have in such sort parted the body of S Steven that it is hole at Rome in his church. His head in Arles, & of his bones in more thence. places. But for to show themselves to be the adherents & successors of them that murdered them, they have canonized the stones wherewith he was stoned: one might ask where they found them, & out of whose hands & by what means they have gotten them I briefly answer that this question is foolish for men do well know that stones may be found every where, so that the carriage of them shall cost little or nothing: they do show them at Florence, in Arles at the Augustins, at Vigan in Langedoc. He that will shut his eyes & his understanding will believe that they are the self same stone's wherewith s. Steven was stoned. He contrariwise that will a little consider, will mock at them: & in deed the carmes of poiters have found one within this xiiii years to the which they have assigned the office to deliver women of childbed: the jacobins from whom they had stolen one of saint Margarites sides serving to this use, have made great bruit, crying against their abuse, but in the end they won in keeping good hold. I had almost determined to speak nothing of the Innocents, because that when I should have gathered an army, they would still allege that this doth not disagree to the history, because that the numbered is not prescribed, I leave therefore to speak of the multitude. It sufficeth that one note that there is of them in all the regions of the world. I now ask how it is that they have found their sepulchres so long time after, seeing that they were not counted for saints when Herode put them to death: Moreover when it was that they were carried away. They can answer me no other thing unless that it was five or six hundred years after their death. I import me to the most simplest idiots what a man may find, if one should believe so absurd things, put the case yet if perchance there had certain been found, yet how could it be that they could carry divers bodies into France, Dutchland, and Italy, for to distribute them in towns so far of the one from the other? I leave them this falsehood as altother convicted. For as much as saint Laurence is of the number of the ancient Martyrs, we will here give him his place. I know not whether his body be in any more than one place, to wit, at Rome in the church named after his name. It is true that there is beside a vessel of his flesh broiled. Item two viols full, the one of his blood, and the other of his grease. Item there is in the church surnamed Palisperne his arm and certain of his bones: & at saint Silvester other relics. But if one would gather all the bones together which are only in France: there would be sufficient for to make whole large bodies. There followeth after the Griderne I could well let it pass: but they have other more notable things, of the which it is not lawful for me to hold my peace. As coals which they do show at saint Eustace. Item a napkin, wherewith the angel wiped his body.  they have taken the leisure to dream such inventions to deceive the world, let them also that shall see this advertisement take the leisure to think & judge of them, for to keep themselves from being any more deceived, and mocked. Out of the like forge is come his coop, which they do show at Rome in saint Barbares church: because they have hard say that S. Laurence was a deacon, they thought it meet that he should have the like garments as their deacons have, disguising their bodies in playing at the mass. But it was another manner of office in those days in the christian church, then is now at this present in the Papistry. They were those that were appointed or chosen to distribute the alms, and not to play jugglers feats. So they had no need neither of sirplices caps, tippets nor other foolish clothes for to disguise themselves with. We will add to S. Laurence S. Geruais and S. Protais: whose sepulchres were found at Milan in S. Ambrose time, as he himself testifieth. Likewise also S. Hierom, S. Augustine & many others. And so the town of Milan maintaineth that she hath yet the bodies besides this notwithstanding they are at Brisac in Duchland, & at Besanson in S. Peter's church: besides other infinite pieces which are dispersed in divers churches: so that it must needs be that every one of them had four bodies at the least, or else the one do cast all the bones that are showed by false signs & tokens into the fields. Forsomuch as they have given S. Sebastian the office of healing the plague this hath been the cause that he hath been more required, & that men have been more desirous to have him This credit and office hath made him to be multiplied into four whole bodies: whereof one is at Rome at S. Laurence church, the other at Soison, the third at Pillignie near Nantes, the fourth near Narboune, in the place where he was borne. Besides he hath two heads: the one at saint peter's in Rome, & the other at the jacobines of Thoulouse. It is true, they are but empty skulls, if one have regard to the gray freres of Angiers who say they have the brain. Item the jacobines of Angiers have an arm, and they of saint Seruin of Thoulouse another, another likewise at the case god of Auvergne, and another at Mombrison in the forest, besides the small little pieces that are in many other churches. But when one shall have well weighed the matter, then let one judge where saint Sebastian's body is. But they have not been satisfied with all this, but they must also make relics of the arrows wherewith he was shotten: whereof they show one at Lambest in province an other at Poiteer at the Augustins, and the others here & there. By this men may evidently see that they thought never to make account of their deceits. A like reason hath availed to S. Anthony for the multipliing of his relics: for because that he is a colerick and dangerous saint, as they fain him, who doth burn whom soever he is angry with: by this opinion he makes himself to be feared and doubted. The fear hath engendered devotion, the which hath sharpened the appetite, for to make his body to be more desired because of the profit. Wherefore the town of Arles hath had great & long combat against the Antoniens of Venice: but the issue & end thereof was no other than hath been accustomed to be in such a matter. To wit, all remaineth still in confusion. For if a man would have tried out the truth, neither of the parties should have any good cause. With these two bodies there is a knee at the Augustine's of Albi: there is at Burge at Mascon, at Dion, at Chalous, at Ourour, at Besanson, relics of divers members: besides that which the abusers carry from country to country, which is no small quantity. Behold what a thing it is to have an ill name: for with out this, the good S. should have remained in his grave, or in some certain corner without any speaking of him at all. I had forgotten S. Petronel the daughter of saint Peter, who hath her body whole at Rome in her father's church: Item more relics beside at saint Barbares. But yet nevertheless she wanteth not therefore to have another body at Maus, in the jacobines covent: the which is there had in great solemnity, because it doth heal agues. For so much as there hath been divers saints named Susan, I cannot well tell if their intention have been to attribute two bodies to one. But yet is it that S. Susan hath one body at Rome in the church called after her name, and another at Thoulouse. Saint Helen hath not been so happy: for besides her body that is at Venise, she hath won no more, than one head only, the which is at saint Geryon of Colongne. Saint Vrsulye hath surmonted her herein: for first her body is at saint john of Angel: she hath moreover a head at Cologne, one portion at the jacobins of Maus, another at the jacobines of Tours the other at Bergerate. As concerning the company, which men do call the eleven thousand virgins, they may well have of them every where. And in deed, they have been much boldened hereby, for to lie more largely and liberaly. For besides an an hundred cartesful of bones, that are at Cologne, there is scarcely no town in all Europa, which are not furnished therewith, either in one church or many. If I should begin to entreat of the common sort of saints, I should enter into a forest, whereas I should never find way to go out: wherefore I will allege certain examples in bypassing whereby one may easily judge of all the rest. At Poiteer there are two churches which are at variance for S. Hilaries body: to wit, the Canons of his church, and the monks of Selle. The debate or process remaineth, until visitation be made. In the mean time the Idolaters shallbe constrained to worship two bodies of one man: the faithful shall leave the body at rest, where as it is, not caring for it. As concerning saint Honorat his body is at Arles, and also likewise at the isle of Lyrens, near Antibon. Saint Giles hath one of his bodies at Thoulouse, & another at a town of Langedoc, which beareth his name. Saint William is in an abbey of Langedoc, named S. William of the wilderness, and also in a town of Aussoy, named Ecrichen, with the head apart: albeit that he hath another head in the suburb of Turen in julle, in the abbey of the Guiliernites. What shall I sai of S. Saphorin or Simphorien, who is in so many places, both in whole bodies & in bones? likewise of s. Wolf, who is at Asserre at Senes, at Lion, and also some did make men believe that he was at Geneue. as much of saint Ferreoll, who is altogether whole at Vze in Langedoc, and at Burn in Auvergne. At the least it is needful they should consult together for some good remedy, that their lies may not be so much discovered: as the Canons of Trier have done with them of Liege, touching the head of saint Lambert: for they have given a certain sum of money, for the interest of the offerings, to the end they should not publicly show them for fear least men should be astonished to see them in two towns so near together. But it is as I have said in the beginning they have never thought or looked for to have any that should control them, who durst be so bold as to open his mouth for to declare and show their impudency. One might ask how these relic jugglers, seeing that they have so vainly & curiously imagined all that hath come in their brains, and in blowing have forged what soever hath pleased them) have left behind them and forgotten the notable things of the old testament. To this I know not what to answer, but that they have despised them, because that they hoped for no great profit of them. But yet they have not all together forgotten them: for at Rome at S. Mary's above Minerva, they say they have the bones of Abraham, Isac, and jacob. At saint john of Latrans they boast to have the ark of the covenant, with Aaron's rod: and yet nevertheless, this rod is also at the holy chapel of Paris, and they of saint saviours in Spain have a certain piece.  
Moreover besides this they of Burdeaur affirm that the rod of saint Mertial, which is showed there in S. Severins church, is the self same of Aaron. It seemeth that they would have made a new miracle, to envy god with: for as this rod was turned in to a serpent by his virtue, even so now they have converted it into three rods. It may well be that they have many other monakles of the old testament: but this whereof we have spoken sufficeth to declare that they have as largely dealt with this part as with all the rest. I now pray thee reader to be mindful of that which I have said in the beginning. That is, that I have not had commissioners for to visit the relics of all the countries which I have here before mentioned.  
Wherefore, that which I have said must not be taken or counted, as a full and perfect register or inventory, of all that may be found.  
For I have named but only about half a dozen Towns of Doutchelande. I have named but three of Spain, as far as I know. Of italy, about the numbered of fifteen. Of France from thirty to forty: And yet of those have I not spoken, all that is to be said in that behalf. Let every one then conjecture in himself what a heap & numbered it should be if one should orderly place the multitude of relics that are through out all christendom. I mean only the countries that we know, & where as we use to travail. For the principal is to note that all the relics that they do show in these countries of jesus Christ, and of the prophets, men shall find them aswell in Grecia and in Asia, and in other regions where as there are Christian churches. But I now ask, that seeing the oriental christian churches say that all that we think we have here with us, is with them, what resolution or assurance one may have thereof? If one should contrary them alleging that such a saints body was brought away by merchants, another by monks, another by a bishop: one part of the crown of thorns was sent to a king of France, by the emperor of Constantinoble the other part conquered by war, & so of all the other pieces: they would nod and lift their heads in mockage. How shall one avoid these quarrels? For in a doubtful matter it is requisite to judge by conjectures. Now in so doing they should always win the upper hand: for that which they have to sai for their part, is more like to be true, than all that one can pretend of the party on this side. It is a troublesome and angry matter to intermedel for them that would defend relics. For to make an end, I pray and exhort all readers in the name of God to employ themselves to understand the truth, whilst that it is so manifest and openly showed them, & acknowledge that this is done by a singular providence of God, that they who would have in such sort deceived the poor world, have been so blind that they have not considered or thought how they might have had better hid and covered their lies but as the Madianites who having their eyes pulled out, were at strife and variance the one against the other. So we see that they make war against themselves, and mutually belie the one the others. Whosoever will not harden th●●r hearts, to repugn against all reason, and truth. Albeit that he be not fully instructed or persuaded in himself, that it is execrable Idolatry, to worship any kind of relic what so ever it be: yet nevertheless he seeing so evident falsehood, shall never have the heart so much as to kiss any one of them: and what devotion so ever he hath had to them before, it shall be fully and altogether extinguished. The principal should be as I have said in the beginning to abolish amongst us christians this heathenly superstition, of canonizing the relics, aswell of jesus Christ as of his saints, for to make idols. This kind of doing is a filthy pollution the which ought in no wise to be suffered in the church. We have already showed by what reasons, and witnesses of the scripture it should be so. If any be not content or satisfied therewith, let him consider the use of the ancient fathers, to the end to confirm himself after their examples. There hath been many holy patriarchs, many prophets, many godly kings, & other faithful in the old testament: God had ordained more ceremonies in that time, than we ought to have in our time: Yea, it was requisite that the burying places should be more gorgeously and fairer made, then now, for to represent by figure and shadow the glorious resurrection, for so much as it was not so clearly revealed by word as we have it: do we read that they have plucked the bodies of saints out of their sepulchres for to make puppies of them? Abraham the father of all the faithful, was he ever taken up? Sara also Princess in the Church of GOD, hath she been taken out of her grave? Have not they left them at rest with all the other saints?  
Moreover Moses' body, was not it hid by the will of God, so that men could never find it?  
Hath not the devil fought against the angels as saint Jude saith? Wherefore is it that the lord hath hid it from man's sight, and the devil would there again place it? It is as every one doth confess that God would take from his people of Israel the occasion of Idolatry: The devil on the contrary part would establish it. But some will say the people of Israel were inclined to superstition. I ask what we are: is there not without comparison more perversity amongst the christians concerning this matter, than ever was amongst the jews? Let us consider what was done in the ancient church: I grant you the faithful, have always taken pains to withdraw the bodies of Martyrs, for that they should not be eaten of dogs, or beasts, or birds, & have honestly buried them: as we read both of S. john Baptist and of saint Steven. But this was done for to bury them in the earth, for to leave them there until the day of the resurrection: and not for to place them in man's sight, for men to kneel before them. This wicked pomp of canonizing them was never brought into the church, until such time as all was perverted, and as it were profaned: partly by the beastliness of the priests and pastors, partly by their covetousness, partly also because they could not resist the custom, after that it was received: And partly in that the people did seek to be abused in setting their minds rather on childish plays, then on the true worshipping of God. Therefore, that which hath been ill begun and established against all reason, ought to be clean abolished, who so will rightly correct the abuse. But if one can not come at the first to this understanding, at the lest let him come by little and little: and let him open his eyes for to discern what the relics are that they do show. Now this is not hard to be seen, to them that will understand. For among so many evident lies, as I have mentioned where shall a man chose one true relic, of the which he may be certainly assured? Moreover, this is in a manner nothing which I have touched, in value of that which remaineth. Yea in the mean time as this book was a printing, one did show me of the third foreskin of our lord jesus, which is showed at Heldeshem, whereof I had made no mention. There is an infinite number of such like. Finally the visitation of them would disclose and uncover yet an hundred times more than all that one could say or speak thereof. So then let every one particularly take heed that he suffer not himself as a beast to be drawn or led after his own brain, not perceiving neither way nor means for to have any ground. I remember that which I have seen done to the idols of our country, being at that time a little child. When saint Steuens day drew near, one did aswell trim the hats and images of the tyrants that stoned him (for so they are called in common language) as his image The poor simple women, seeing the tyrants so decked and set in order, took them for Saint Steuens fellows, and so every one of them had their candle. And moreover this was done to the devil Saint Mibell. So is it of the relic: for all is so mingled and confused, that one can not worship the bone of a Martyr, but he shall be in danger to worship the bones of some certain Murderer or thief, or else of an ass, or of a dog, or of a horse, neither can one worship our ladies rings, or her come, or girdle, but one shall be in danger of worshipping the rings of some certain whore. Wherefore, take heed of the danger who so will for none from hence forth can pretend any excuse of ignorance.  
FINIS.