SAinct Augustine in the booke which he entituled: Of the labour of Monkes, complayning of certaine trifle bearers, who already in hys time did exer­cise a most vilainous & filthy kynd of cariyng hyther, and thether re­liques of martyrs, addeth, yea yf they be reliques of marters. By the which word he signifieth: that euen then the abuse and deceyt herein was committed in making the poore simple people to beleue that bones gathered here & there, were the bones of saynctes.

But seing the originall of this abuse is of such antiquitie, it is not to be doubted, but that it hath ben in the meane while by so long continuaunce of time greatly multi­plied: especially seyng the worlde [Page] since that tyme, is merueylouslye corrupted, and hath declined from worse to worse, euen vntill it be come to the extremitie in the whi­ch we see it.

Nowe the first vice, as it were the roote of this euill, hath bene this, that in stede of seking Christ in his worde & in his sacraments, and his spirituall graces, y^e world accordyng to the olde wont therof hath bene occupied in the renew­ing of his garmentes, shyrtes and other lyke cloutes: and in so doing hath left the principall to folowe the accessary. In like maner hath it done concernyng the apostles, martyrs, and other sainctes.

For in steade of imitating their liues, to folowe their examples it hath ben geuen wholly to contemplate and reserue as a treasure, their bones, shyrtes, girdles, cap­pes and other lyke baggage and trifles. I knowe righte well that thys hath a certaine kinde and co­lour of good deuotion and zeale, [Page] whylest some alledge that they kepe the reliques of Iesus Christ for the honor they beare to him, & for the intent to haue a better memorie of him: & so likewise of the saincts: but we must consider that which sainct Paule sayeth, that all seruyce of God inuented by mans braine, what shew so euer it hath of wisdome is not withstan­ding but vanitie and folishnes: yf it haue not a better and more sure grounde, then our seming or iud­gement.

Moreouer it behoued to waigh the profyte that myghte comme thereof with the danger: and in so doing it woulde haue bene founde to haue bene very litle profitable or altogether superfluous & vaine to haue the reliques in such sorte: and contrariwise it is verye harde or altogether impossible that therby men shoulde not decline by ly­tle and litle to ydolatry. For man can not kepe himself in the behol­dyng and handling of them, but [Page] he will also honor them: and in honoring them, there is no measure but incontinent life that is attri­buted vnto them the which ap­perteyneth onely to Iesus Christ. So then to speake briefly as the thing is, the desire to haue reli­ques is almost neuer without sus­pition, and that worse is, it is the mother of ydolatry, which is ordi­narely connexed and ioyned ther­with. Euery man doeth confesse that the cause that moued oure Lord to hyde the body of Moyses, was for feare least y^e people of Is­raell, shoulde abuse it in worship­pyng of it. Now it behoueth to vnderstande that, that which hath bene done in one sainct is done in al the rest, seyng that there is one selfe same reason touching all: al­though we leaue to speake of the saynctes here, yet let vs marke what sainct Paule sayeth euen of Iesus Christ himselfe, for he pro­testeth not to know him any more according to the fleshe, after his resurrection: [Page] admonishyng by these wordes that all that is carnall in Iesus Christ oughte to be forgot­ten and set aside to the ende to ap­plye and set our affection to seke and possesse him according to the spirite.

Now then to pretende that it is a goodly thyng to haue some me­moriall as well of hym as of the sainctes, for to styrre vp to deuo­tion. What is this els, but a false cloke to paint out our folishe and vayne desier, whiche is grounded on no reason? And when this rea­son shoulde seme to be sufficient, yet for so much as it dothe mani­festlye repugne to that which the holye gost hath pronunced by the mouth of sainct Paul, what wold we haue more? Although it be not now nedefull to dispute longe vp­on this poynct: to wit, whether it be good or euill to haue reliques for to kepe them only as precious thynges wythout worshippynge them. For euen as we haue sayde [Page] experience sheweth that the one is almost neuer with out the other.

In the ora­tion of the death of Theodo­sius.It is very trew that sainct Am­brose speaking of Helene mother to the Emperour Constantine, who with great payne and great expences soughte the crosse of our Lorde: sayeth that she worship­ped only the lord that had hanged thereon and not the wodde. But it is a very rare thing to haue the hart addicted to any kinde of reli­ques whatsoeuer they be, & y^t one do not by & by defile & polute him­selfe wyth some kynde of supersti­tion. I grant that men do not com incontinently or at the first to manifest Idolatrie: but by litle and litle thei com frō one absuse to ano­ther, euen vntyll they fall to the extremitie. So much there is that the people that name themselues Christians, are come euen to this poynte that they haue in this case committed as great ydolatrye as euer did the heathen. For they haue bowed them selues and kne­led [Page] before the reliques, euen as before god. They haue lyghted can­dles and torches in sygne of ho­mage and honour. They haue put their trust in them: they haue had theyr refuge to them, as though the vertue and grace of God had bene enclosed in them. If ydolatry consist in transferryng the honor of God to others, shall we denye this to be ydolatry? Neither must we excuse the matter in sayinge, that it hath ben a disordinat zeale of certaine rude and folishe people or of simple women: For it hath bene a general disorder, approued of them which had the guydynge and gouernement of the churche. And likewise thei haue placed the bones of the dead, and all other reliques vpon the high aulter, and on highest and most euident pla­ces, to the end to make them with more authoritie honoured.

Beholde then howe the begin­ning of this folishe curiositie that men haue had in tymes paste, to [Page] make a treasure of Reliques, is come euen to thys most manifest abhomination, that not only men haue turned thē selues altogether frō god, for to occupy their minds on vayne and corruptible things, but also by a most execrable sacri­ledge, haue worshipped dead and insensible creatures in steade of the onely liuyng God.

Now as one euil is neuer alone, but that it draweth another w^t it: this mischeuous wickednesse is crept in since that men haue receyued for reliques aswell of Iesus Christ as of the sainctes, I cannot tell what fylthinesse and baggage wherein is neither rime nor rea­son. And the worlde hath bene so blinded, that what title so euer were geuen to euerye trifle that was presented vnto it, y^e same was forthwith receyued withoute all iudgement or further inquisition.

So that what bones so euer of Asses or Dogges, that the firste mocker or deceyuer woulde haue [Page] had preferred for bones of martirs men haue made no difficultie to receyue them verye deuoutlye. As much hath bene of all the rest: as it shalbe hereafter entreated. For my part I doubt not it hath bene a iust punishment of god. For se­yng the worlde hath gone a mad­dyng after reliques, to abuse them vnto a most peruerse kinde of su­perstition: it stode with good rea­son that god shuld permit that af­ter one lye another should folow.

On this maner was he wonte to aduenge hym selfe of the disho­noure that hath bene done to his name, when that men did transfer his honour to others.

Wherefore in that there are so many false and counterfeyte reli­ques throughout the whole world this procedeth from none other cause, but that god hath permit­ted that the world (for so much as it did delight in deceyte and lying) shoulde be double begyled and de­ceyued. It had bene the parte or [Page] dutye of christians to haue left the bodies of saincts in their graues, for to haue obeyed to this vniuer­sall sentence. That all men are dust, and to dust thei shal returne. And not for to lifte them vp in pompe and sumptuousnes, for to make as it were a resurrection be­fore the time. This was not ment but to the contrary against the or­dināce of god, they haue vnburied the bodies of the faithfull, for to exalt them in glory, whereas they oughte to haue bene in their gra­ues and restyng places, waityng for the latter day. Man hath desy­red to haue them, and hath put his truste in them, he hath honored them and hath made all signes of reuence to them. And what hath folowed? The Diuil seyng men so amased, was not content to haue deceyued the worlde in one sort, but hath set forth this other de­ceit, to geue titles of reliques of sainctes to that which was alto­gether prophane. And god by hys [Page] vengeance hath taken awaye vn­derstanding & iudgement from the vnbeleuers: in such sort that with out any further inquisition, they haue accepted al what soeuer hath bene presented vnto them, put­ting no difference betwene white and blacke. Now for this present I minde not to entreate what ab­homination it is to abuse the re­liques aswell of our Lorde Iesus as of the sainctes, in such sorte as men haue hitherto done, and as is yet done in the most part of christendome, for it woulde require a whole boke to deduce this matter But for asmuch as it is a thing notorious & knowen, that the most parte of the reliques that are she­wed throughout al places ar false and counterfaite, and haue bene set forth and preferred by decey­uers, who impudētly haue abused the world: I haue thought good to speake somwhat therof, to y^e end to giue occasiō to euery mā to think thereon, & to take hede therto, for somtime we aproue a thīg rashly, [Page] For so muche as our mindes are occupied in such sort that we take not leasure to examine what it is to the ende to giue good and right iudgement: & so we fayle for lacke of takyng heede. But when one doeth admonishe vs, we beginne to thinke thereon, and are wonde­rous much amased, how we haue bene so easye and lyght to beleue that which was in nothyng pro­bable. Euē so hath it com to passe in thys matter, herein for lack of aduertisement euerye one beyng preoccupied with that which he heareth sayde: beholde the body of such a sainct, beholde his showes, behold hys hose, suffereth himself to be persuaded that it is so. But when I shal haue euendently she­wed the deceyte that is commit­ted therein, who so euer hath any sparke of wisdome and reason wil open hys eyes, and giue him selfe to consider that which neuer be­fore he thought vpon.

Although I cannot do as I wold [Page] in this litle boke. For it should be nedful to haue regesters frō al partes, for to knowe what reliques are sayde to be in all places, to the ende to make comparison of them And then men shoulde know that euery Apostle shoulde haue more then foure bodyes, & euery sainct at the least two or thre and so ma­ny should be of all the rest.

To be shorte when one shoulde haue gathered all on a heape, there is no man that woulde not be astonished, seyng a mockery so folish and absurde, the which ne­uertheles hath had power to blind the whole earth.

I thought y^t for as much as ther is not so lytle a cathedrall church that hath not as it wer thousands of bones and other such litle tri­fles, what shuld it be if one should gather together the whole mul­titude of two or thre thousande bishoprickes, of twentye or thyr­tie thousand abbeys, of more then fourtye thousande couentes, of so [Page] many parishe churchs & chappels? But yet y^e chiefe & principal shuld be to viset them, & not to name thē only, for thei ar not al so knowen y^t thei can be named. In this town thei had (as men say) in times pas­sed, an arme of S. Anthony y^e which whē it was inclosed in a glasse they kissed and worshipped: but at such time as it was takē out & she­wed forth, it was foūd to be y^e mē ­ber of an Hart: there was also on the high aulter hangyng y^e braine of Sainct Peter as longe as it was inclosed men did not doubte therof. For it had bene blasphe­mie not to beleue the superscrip­tion. But when as the neste was pulled out, and that men did bet­ter beholde it, it was founde to be a marble stone, I could recite ma­ny thinges by like examples, but these shall suffice to do you to vn­derstande what great filthines & ordure shoulde be disclosed if there were some good vniuersall visita­sitation made of all the reliques [Page] of Europa: Yea, and that with wisedome and prudence to knowe how to discerne them.

For many beholdyng a relique shut their eyes through supersti­tion to the ende, that they seing shoulde see nothyng at all: that is to say that they dare not looke in good earnest to consider what the thing is. Euen as many that bost them selues to haue sene S. Glou­des bodye whole, or the bodye of some other sainct: and haue neuer had this boldnes to lifte vp theyr eyes to beholde what the thynge was. But he that should haue the libertie to see the secreat, and the boldnesse to vse it, shoulde well know how to speake otherwise.

As much is of the head of Mary Magdeline, which is showed nere the towne of Marseilles wyth the morsel of past, or ware that is fa­stened vpon her eye. Men do make a treasure of her, as it were a god descended from heauen: but if a trial wer made of things men might [Page] clearely finde the deceyt and craft. It wer then a thing to be desired, to haue a certentie of al the trifles that men kepe heare, and there for reliques: or at the least to haue a regester of thē to shew how ma­ny falshodes there are? But seyng this is not possible to be done, I wishe to haue onely the Inuento­ry of ten or twelue townes: as of Paris, Thoulous, Raines, and Poiters: yf I had but onely these, (yet neuerthelesse) men shoulde see a meruelous great swarme, or at the least a confused heape. And it is a wishe y^t I haue many times desired that I might recouer suche an Inuentory: neuertheles for so much as y^t would also be hard for me to doe, I thought it much bet­ter in the ende to giue this lytle aduertysement which foloweth: To the ende to awake them that slepe, and to make them thynke what may be sayd of y^e whole number, when that in so very a lytle a portion, there is founde so much [Page] abuse. I meane, when there shall be founde so much vntrueth in those Reliques whiche I shall name, the which is almost not the thousande parte of that which is shewed and sene: what maye one thynke of the residue?

Moreouer, if it apear that those which were counted and estemed for the moste certayne haue bene fraudulently inuēted and counter feyted: what maye men thynke of those that are more doubtfull? And woulde to god that Christen Princes would somewhat thinke vpon thys. For it were their of­fice and dutye not to suffer theyr pore subiects to be so deceiued, not onely by false doctrine, but visibly in makynge them beleue (as the Prouerbe sayeth) that Rammes bladders are lanternes: for they shall make accounte before God for their dissimulyng, yf seing and beholdyng the same they kepe si­lence: and it shall be dearely solde them to haue permitted men to [Page] mocke God, where as they myght haue remedied the same.

How soeuer it be, I trust that this lytle treatise shal serue al, geuing euery one occasion to thinke with himselfe that which the tytle im­porteth: that is, yf there were a regester made of all the reliques of the worlde, that men should clear­ly see how they haue bene decey­ued and blynded heretofore, and what darkennes and ignoraunce hath bene throughoute the whole earth.

Let vs begynne then at Iesus Christe, of whome because they coulde not saye that they had the naturall body (for concerning hys miraculous body they haue found such meanes to forge it, and that in such number and at all times, as often as semed good to them) they haue gathered in stede therof thousands of other trifles, to sup­plye this want. Although yet not withstanding they haue not to let the bodye of Iesus Christ escape without [Page] retaynyng some lytle gobbet thereof. For besides the teath and the heare, the Abbey of Charour in the diosis of Poiters, vanteth it selfe to haue the prepuce, that is to saye: the foreskyn that was cut from him in the circumcision.

I prai you from whence came this skinne vnto them? Sainct Luke the Euangelist reciteth very well that our Lord Iesus was circum­cised: but that the skinne was loc­ked vp to be reserued for a relique he maketh no mencion at all: All the auncient histories speake ne­uer a worde thereof. And for the space of fiue hundred yeres it was neuer spoken of in the Christian churche. Where is it then that it was hidden, for to be founde a­gayne so sodenly? Moreouer howe coulde it flye vnto Charour? But for to proue it to be y^t thyng, they say that certain droppes of bloode fell from it. This is their saying, which had nede of probation. Wherefore a man maye well see, [Page] that it is but a plaine mockery or delution. Yet neuerthelesse al­though that we shoulde graunte them that the skynne that was cut from Iesus Christ was kepte and that it might be either there, or els where.

What should we sai of the fore­skinne which is shewed at Rome, at Sainct Iohn of Latrans?

It is most certain that there was neuer but one. It coulde not be then at Rome and at Charour both together. So then beholde, a most manifest fashold and deceite.

There remanieth afterwardes the blood, for the which there hath bene great stryfe and much dissen­tion: For many haue sayde, that there was found no blood of Iesus Christ, but miraculous bloode, yet neuerthelesse it is shewed natural in more then an hundred places. In one place certaine droppes, as at Rochell in Poitou the whiche Nicodemus (as they saye) dyd ga­ther in his gloue. In other places [Page] violes full, as at Mantone and els where, in other places gobblets ful as at Rome, at sainct Eustace. Yea men haue not bene content to haue bloode alone, but they must haue mingled it wyth water as it did issue out of his side when he was pearced on the crosse. This merchandise is to be founde in the church of S. Iohn of Latran at Rome. I leaue the iudgement to euery man what certentie may be had hereof. And namelye whe­ther this be not a manyfest lye, to say that the blood of Iesus Christ hath bene founde seuen or eyghte hundred yeres after his death, for to be shewed throughout y^e world: seing that in the auncient churche there was neuer made mencion thereof.

There foloweth after, that which did touche the body of our lorde Iesus: or rather al that thei could gather together for to make reli­ques of in memorie of him in stede of hys bodye.

Fyrst of all the Maunger, in the which he was put at the tyme of his birth, is to be shewed at Rome in the church called our Ladye the greater. Also in S. Paules church the clothe wherein he was wrap­ped: although that there be some lytle part of it at S. Sauiours in Spaine. Hys Cradle is also at Rome, wyth the shyrte that hys mother Mary the Virgyn made hym.

Item in s. Iames church at Rome they doe shewe the aulter on the whiche he was set in the temple, in the time of his presentacion: as though there had then bene dy­uers aulters, as they make in the Papistrie as manye as they wyll. So herein they lie without colour or cloke. Beholde what thynges they haue had for the time of Christes childhode. It is now not nede full to dispute muche where it is, that they haue founde all this baggage, so longe a tyme synce the death of Iesus Christ.

For there is none of so litle iudge­ment that doth not see their foly. Throughout the whole historie of the gospell, there is not so muche as one worde mencioned of these thynges. In the tyme of the Apo­stles it was neuer harde once spo­ken of.

Aboute fyftye yeares after the death of Christ Iesus, Ierusalem was beseiged and destroyed. Ma­ny auncient doctours haue writ­ten sense that tyme, makyng mencion of thinges that were in their tyme: namelye of the crosse and nayles that Helene did finde. But of al these smal trifles thei speake neuer a worde. Moreouer in the time of Sainct Gregory, it is out of all dout that there was none of all this at Rome, as may be seene by his writynges. After whose death Rome hath bene diuers ty­mes taken, pylled, and almost al­together wasted. When all this shalbe considered, what can one saye els, but that all this geare [Page] hath bene deuised for to abuse the simple people. And in verye deede the maskers as well Priestes as Monkes, do well confesse that it is so, in callynge them Pias fraudes, that is to say honest deceytes, for to moue the people to deuotion.

There foloweth reliques which appertain to the time that is since the childhode of Iesus Christ vn­tyll his death. Amonges which there is the piller whereon he dyd leane when he disputed in the temple, with eleuen other lyke pyl­lers of Salomons temple, I aske them who did reuele vnto thē that Iesus did leane vpon a pyller?

For the Euangelist maketh no mencion therof, in rehearsing the historie of this disputacion. And it is not lykely to be trew, that thei gaue him place as vnto a preacher seyng y^t he was not in estimacion, nor in authoritie as it doth apear. Moreouer, I demaunde although that he had leaned vpon a piller, yet howe is it that they knowe it [Page] to be the same? Thyrdlye from whence that they haue had these twelue pyllers whiche they saye were of the temple of Salomon.

There foloweth after the cruses wherein the water was that Ie­sus Christ chaunged into wyne at the bride ale in Cana of Galilee, the which they call Hydries.

I woulde gladly knowe who was the keper of them so longe a time, for to distribute theym. For we must note this that they were not found before .viii. C. or a thousand yeres after that this miracle was done. I doe not knowe all places where they are shewed. I knowe well that ther are of them at Pise at Rauene, at Cluny, at Angers, at S. Sauiours in Spaine.

But without makyng further discourse of the matter, it is very ea­sye, onely by the eye syght, to con­uince them of a lye. For some of them do contain no more but fiue quartes of wine at the most, other some lesse: & the others do contain [Page] wel nigh a firken. Let them make these floutes agre, if thei can: and then I wyll leaue them their Hy­dries without makynge any con­trouersies with them. But they haue not bene content wyth the vessels onely except they had ther w^t the drinke also: for at Orleance they saye that they haue the wine the which thei name Achitricline. For because the Euangelist sainct Iohn recityng the miracle, spea­keth of the Architricline, which is to say the maister of the house.

It hath semed to them that it was the proper name of the Bride­grome: and they entertayne the people in thys beastlynesse.

For once a yere they make them that wyll brynge them their offe­ringe: licke the ende of a sponne, telling them that they geue them to drink of the wyne that our lord made in y^e banquet. And the quan­titie neuer diminisheth (prouided alwaies that thei fil the gobblet).

I can not tel of what bignes his [Page] showes 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 manhode. And when all is sayd a like worth is the one as the other. For that whiche I haue al­ready sayde, doth sufficiently shew what impudencye it is, to brynge forth nowe the Showes of Christ whyche the Apostles them selues had not in their time.

Let vs come to that which doth appertayne to the laste Supper whiche Christe Iesus made wyth hys Apostles. That Table is at Rome at Sainct Iohn of Latran.

There is of the breade at sainct Sauiours in Spaine. The knife wherewith the pascal lambe was cut is at Trier: note that Christ Iesus was in a borowed place whē he made his supper. In departing frō thence he left y^e table there: we do not reade y^t it was euer caried a way by y^e apostles. Ierusalē w^tin a certeyn space after was destroied: [Page] as we haue said, what likenesse is there y^t this table should haue ben founde seuen or eyghte hundred yeres after? Moreouer the forme and fashion of tables wer in those dayes cleane contrary to that thei are nowe, for they dyd lye at their meales, and not sit as it is expres­lye sayde in the Gospell. The lye then is to much manifest.

And what lackes there more? The cuppe wherein he gaue the Sacrament of his blood to his A­postles to drinke, is shewed at our Ladye of the Ile neare to Lyons, and in Albegeios in a certaine co­uent of Augustines. Which of the two shall one beleue? And yet is it worse of the platter wherein the pascall lambe was put: for it is at Rome, at Genes, and at Earles. We must nedes saye that the cu­stome of that tyme was dyuers from ours. For where as now we haue diuers messes they must ne­des haue had for one messe dyuers platters: Yea if one woulde geue [Page] credit to these holy reliques, wold anye man haue a more open and manifest falshode?

As much is to be sayd of the lin­nen cloth, wherwith Iesus Christ dyd wype his apostles feete, after that he had washed them. There is one at Rome at Sanct Iohn of Latran: another at Aix in Dutch­land at sainct Cornelius with the signe of Iudas fote. It must nedes be y^t the one or the other is false. What shall we then iudge? Let vs suffer thē to debate the matter one against another, vntyll suche tyme as one of the partyes haue verified the cause. In the meane tyme let vs thynke that it is no­thing but disceyte, for to go about to make men beleue that the cloth which Iesus Christ left in y^e house where he made his supper shoulde flye (fyue or syxe hundred yere af­ter the destruction of Ierusalem) either into Italy or Dutchlande.

I had forgotten the bread wherwith fiue thousand were miracu­louslye [Page] fedde in the Wyldernesse, whereof one peece is to be shewed at Rome, in the church of our La­dye the newe. And a lytle porcion thereof at Saincte Sauiours in Spaine.

It is sayd in the Scripture that there was a certaine porcion of Manna reserued, for a remem­brance that God had miraculously fedde the people of Israell in the Wildernes. But of the leauinges that were left of the fyue loaues, the Gospell maketh no mencion that there was anye reserued to such an ende or purpose: and there is no auncient historye that spea­keth thereof, nor any Doctour of the churche. It is very easye to be iudged that thys (which they doe nowe shewe) hathe bene kned and made since that tyme.

So muche is to be iudged of the bowe that is at Sainct Sauiours in Spayne. For they say that it is the same that Iesus helde in hys handes when he entred into Ierusalem [Page] on Paulme Sondaye, nowe the Gospell maketh no mencion that he dyd holde any such, there­fore it is an imagined thing.

Finally, we must place in thys rancke, another relique which se­meth the selfe same: that is the earth whereon Iesus Christ stode when he raised vp Lazarus. I prai you who was it y^t marked y^e place so well, that after the destruction of Ierusalem, when all was changed in the countrey of Iuda, he coulde goe so rightlye to the place wher Iesus Christ had once gone.

It is time to come to y^e principal Reliques of oure Lorde Iesus, to those I meane that appertayne to his death and passion.

And fyrst of all let vs begynne to speake of his crosse, wherevpon he was hanged. I know that it is holden for a certaintie that it was founde of Heline the mother of Constantine the Romaine Emperour. I knowe also what certaine Doctours haue written touching [Page] the approbation hereof, for to cer­tifie that the crosse which she foūd was without doute the selfe same on the whiche Iesus Christ was hanged. Touchynge all this I re­porte me to the thynge it selfe, so much is there that it was but a folish curiositie of her, or at the least a folishe and vnconsidered deuoti­on. But yet put the case it had ben a worke worthye of prayse to her, for to haue taken paynes to fynde the trewe crosse, and that our lord had then declared by myracle that it was his crosse which she found: Yet let vs onely consider that which is of our time. Euery one doeth holde that this crosse which He­lene founde is yet at Ierusalem, and none doeth doute thereof. Al­though the Ecclesiasticall history against sayeth the same not ablye. For it is ther recited that Helene toke one part therof to send to the Emperour her sonne, who put the same at Constantinople vpon a fyne pyller of Marble in the myd­dest [Page] of the market. Of the other part, it is sayde that she did locke the same in a copher of siluer, and gaue it the Bishop of Ierusalem to kepe. So then eyther we shall augment the historie of a lie or els that which is holden at this daye of the true Crosse, is but a vayne and triflyng opinion.

Let vs consider on the other part howe many peeces there are ther­of through out the worlde. Yf I woulde onely recite that whych I coulde say, there woulde be a regester sufficient to fyl a whole boke. There is not so litle a town wher there is not some peece thereof, and that not onelye in cathedrall churchs, but also in some parishes Likewise ther is not so wicked an abbey where there is not of it to be shewed. And in som places ther are good great shydes: as at the holye chappell of Paris, and at Poiters & at Rome, where there is a great crucifix made therof as men saye. To be short, yf a man woulde ga­ther [Page] together all that hath bene founde of thys crosse, there would be inough to fraighte a great ship. The Gospell testifieth that the crosse myght be caried of one man What audacitie then was this to fyll the earth wyth peeces of wod in suche quantitie, that thre hun­dred men can not cary them? And in deede they haue forged this ex­cuse that howe muche so euer be cut therefrom, yet it neuer decre­seth. But this a mockerye so ab­surde and folyshe, that euen the supersticious men themselues know the contrary. I leaue them to iud­ge what certentie a man mai haue of all the trew crosses y^t are wor­shypped here and there. I leaue to declare from whence, and by what meanes certayne peeces are come.

As some saye, that y^e which they haue hereof, was broughte them by Angels: others saye that it fell from heauen to them. Those of Poiters saye that that which they haue thereof, was brought them [Page] by one of Helenes ladyes who had stolne the same: and as she fled she was founde (beyng gone astraye) nere vnto Poitou. Thei ad to this fable that she was lame.

Behold the goodly foundations they haue to persuade the poore people to commit Idolatrye: For they haue not bene content to de­ceyue and abuse the simple people in shewynge common wodde in stede of the crosse, but thei haue resolued that it ought to be worshipped, which is a deuylishe doctrine and sainct Ambrose namely hath reproued it, as a Heathenesse su­persticion.

After the crosse foloweth the ti­tle which Pilate caused to be put thereon, where he had written, Iesus of Nazareth kyng of the Iewes. But it were requisite that we shoulde knowe bothe the place and the tyme, and howe it was founde. Some wyll say to me that Socrates the historian of y^e church maketh mencion thereof. I grant [Page] it: But he maketh not mencion what was become therof. So then this witnesse is of no great value nor force. Moreouer it was a wri­tyng made in haste and withoute consideration, after that Iesus Christ was crucified. Wherefore to shewe a table curiouslye made, as it were to be kept for a shew, is without all reason therein.

So then although there were but one only title, it might neuerthe­lesse be counterfaite false and fai­ned. But seynge the towne of Thoulouse bosteth to haue it, and those of Rome saye there against, shewing it in the church of the ho­ly Roode: they falsecifie and be­ly one the other. Let them fight together then so much as they wyl: in the ende bothe of them shalbe conuicted of a lye, yf a man would examine the thing as it is.

Yet there is a greater combat of the nayles. I wyll recite them onely that are come to my know­ledge. Therevpon there is not so [Page] lytle a childe but wyll iudge that the Deuyll hath to much deluded the worlde in takyng from it both vnderstandyng and reason, that it coulde discerne nothynge in thys matter. If the auncient writers saye trewe,Historia trip. lib. 2, and namely Theodo­rite Historiographer of the aunci­ent churche, Helene caused one to be nayled on her sonnes helmet, the other two she put in his horse bitte. How be it Sainct Ambrose sayeth not fully so. For he sayeth that one was put in Constantins crowne, of the other his horsebit was made, and the thirde Helene kept. Wee se y^t already more then twelue hundred yeres agone this hath bene in controuersie, to wit, what was become of the nayles. What certentie can be had of thē then at thys present tyme.

Now at Millan they boste that thei haue y^e nayle that was put in Constantines horse bitte. To the whiche the towne of Carpentras opposeth her selfe, sayinge that it [Page] is she that hath it. Nowe S. Am­brose doth not saye that the nayle was knit to the bitte, but that the bitte was made thereof. Whiche thyng can in no wyse be made to agre eyther w^t their saying of Mi­lan, or w^t theirs of Carpentras.

Moreouer there is one in Rome at Sainct Helenes: annother also in the church of the holy crosse, another at Sene, another at Venis [...] In Germany two: at Collyne one at the three Maries: another at Triers, one in Fraunce at the ho­ly chappell of Paris, another at y^e Carmes, one also at Sainct De­nis in France: one at Burges: one at Tenaill, one at Draguigne.

Beholde here fourtene, where­of account is made: in euery place they alledge good approbation for them selues, as they suppose. And so it is that euerye one hath as good right as annother. Where­for there is no better way then to make them all passe vnder one fi­delium. That is to saye, to repute [Page] all that they saye hereof to be but lyes, seyng that otherwise a man shoulde neuer come to an ende.

There foloweth the Speare-head which can be but one: but we must nedes saye that it hath pas­sed throughe the fournace of some alcumiste. For it is multiplied to four beside those y^t mai be in other places here and there, whereof I haue not hearde. There is one at Rome, the seconde at the holye chappel of Paris, the thirde in the abbey of Tenaill, at sainct Euge: the fourth at Selne, near to Burges. Which of them nowe wyll a man chuse for the trewe? Where­fore the shortest waye is to leaue them al foure for such as they are. But presuppose that there were but one onely, yet I would know from whence it came: For neither the auncient histories, neither also al the other writers do make any mencion thereof. It must nedes be then that they were forged a new.

Touchynge the crowne of thor­nes, [Page] we muste nedes saye that the peeces thereof wer planted again for to grow & waxe greene: other­wise I can not tell howe it coulde haue bene so augmented.

For an Item, there is the third part in the holy chappell of Paris there are three thornes at Rome, in the churche of the holye Crosse: and in the church of S. Eustace, of Rome likewise some litle porcion: at Sene I can not tell how many thornes: at Venice one: at Bour­ges fyue: at Besanson, in Saynct Iohns church thre: at Muntroyal three: at S. Sauiours in Spayne, I can not tell how many: at sainct Iames in Galice two: at Albye three: at Tholouse, at Mascou, at Charoux in Poiters, at Clere, at sainct Flour, at Sainct Maxi­min in Prouince, in the Abbey of Salle: in the parishe church of S. Martin at Noyon: in euery one of these places ther is at y^e least one. If one woulde make diligent in­quisition hereof, he might name [Page] foure times as many. Necessarily it is sene that there is much false­hode vsed herin. What confidence then may a man haue either of the one or the other? Herewith it is to be noted, that in the whole an­cient church they coulde neuer tell what was become of this crowne.

Wherefore it is easye to be concluded, that the fyrst plant therof beganne to budde longe tyme af­ter the death of oure Lorde Iesus Christ.

There foloweth after the gonne of Purple wherewith Pilate clo­ched our Lorde in dirision, for as much as he called him selfe a king Nowe it was a precious robe which was not to be cast away: & it is not to be thought y^t Pilate or his men would let it be lost, after that he had once mocked our Lorde Ie­sus therewith. I woulde gladlye knowe who was the marchaunt that bought it of Pilate to kepe it for a relique. But the better to cloke their deceyt: they shew some [Page] spots of bloude thereon, as if these wicked men woulde haue spylte a princely robe, in putting it by mockedge vpon the shulders of Iesus Christ I know not whether there be any more in any other place. But of the garment that was wouen from top to toe without seme whereon lottes were cast, because that it semed more proper to moue the simple people to deuotion ther hath ben diuers foūde: for there is one at Argenteul near Paris, & at Trier another. And if the bulle of Sainct Sauiours in Spaine sayth trewe, the Christians through theyr rashe vnconsidered zeale, haue done worse then euer did the vnfaithfull souldiours, for they durst not teare it in peces, but for to spare it cast lots therefore: and the Christians haue torne it in peces to worship it. But yet what wyll thei answere to the Turke, who mocketh their follye, saying that he hath it in hys handes. Howbeit, it is not now nedeful to [Page] make them plede agaynst y^e Turk for it suffiseth that they ende the strife amonge them selues. The meane while we shalbe holden ex­cused thoughe we beleue neyther the one nor the other, for feare lest we shoulde fauoure the one parte more then the other, wythoute knowledge of the cause, for that were against all reason. Moreouer if thei wold that men shuld beleue theyr sayings. It is first of all re­quisite that thei wold agre w^t the Euangelists. Now it is so that this garment wherevpon lots were caste, was a coat or a Iacket: which the Grekes cal Clicoton and the Latins tunica. Let one marke if the gar­ment of Argenteul, or that of Trier haue such a forme and fashion. One shal finde it to be like a prie­stes cope although thei should put out mens eyes, yet myghte they know their fashold by feling with their handes. To make an ende of this article, I woulde gladly aske a litle question touching that that [Page] the souldiers did. What moued y^e souldiers to deuide amongst them the garmentes and coat of Iesus Christ as the scripture witnesseth It is most certaine that it was to serue them selues for their owne profite.

Let them tell me yf they can who was that Christian that boughte them of the souldiours, I meane as well the coat as the other gar­ments that ar shewed in other places, as at Rome in the churche of Sainct Eustace, and els where. Howe is it that the Euangelistes haue forgotten this? For it is an absurde thing to saye that the souldiours had taken in boutye the garmentes, without addyng that they were bought of them agayne at their handes for to make reli­ques of.

Moreouer, howe is it, that all the auncient wryters, haue bene so ingrate to make no mencion thereof? I geue them terme to an­swere me to these questions, [Page] when men shall haue no moore sence, nor vnderstandynge to iudge.

The best is that wyth the gar­ment they woulde also haue the Dise, wherewith the lot was cast by the souldyours.

The one is at Trier, and two other, at Sayncte Sauyoures in Spaine. Wherein they haue she­wed lyuely what is their folyshe­nesse: For the Euangelistes saye, that the Souldyours dyd caste Lottes, whyche were then dra­wen oute of an Hatte, or oute of somme such lyke thyng. Euen as when men chuse the kyng of the Beane, or when as men playe at the Blancke, or at such other lyke games and pastimes.

To bee shorte, euerye man al­moste knoweth what castynge of Lottes meaneth: it is commonly vsed in deuydyng of partes.

These Beastes haue imagyned that the castynge of the Lottes, was to playe at Dise: When they [Page] were not in vsage, at the least such as we haue it now in our time: for in steade of sixe and ace and other poynctes, they had certayne mar­kes which thei named by theyr names: as Venus or dogge. Now let thē that wyll go kisse the reliques in credite of so loude, playne, and manifest lyers.

It is time to entreat of the head shete wherein they haue yet more plainly shewed as wel their impudencie as their folyshenes, for be­sides the heade shete of the vero­nicque which is shewed at Rome in Sainct Peters church, and the kercher that the virgyn Mary, as they say: put about the priuy membres of our Lord, which is shewed at Sainct Iohn of Latrans: The whiche is also at the Augusti­nes of Carcossone. Item the cloth that was put vpon his head in the sepulchre, whiche likewise is she­wed there. There are halfe a dou­sen townes at the leaste, that doe boaste to haue whole wyndynge [Page] shete 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 towne of Lorraigne, stan­dyng vpon the porte of Assois. Besides the peces that are dispar­sed from one side to another. As at Sainct Sauiours in Spaine, and at the Augustins of Albie. I leaue oute yet a whole windyng shete, which is at Rome in a monestarie of women: because that the Pope dyd forbyde to shew it solemnlye. I praye you hath not the worlde bene merueylouslye enraged, to trot a hundred or sixe score legues longe, wyth greate charges and great paynes, for to see a cloute, of the which they coulde haue no certentie, but rather wer constrayned to dout thereof? for whosouer estemeth or iudgeth the windyng shete to be in one certaine place, he maketh all the others false, which boste that they haue it.

As for example, he that beleueth that the cloth of Chamberie is the right windynge shete, he condem­neth those of Besanson, of Aix, of Cadoin, of Trier and of Rome, as lyers, and as them that wickedly make the people commit Idola­trye in deceyuyng them, and ma­king them beleue that a prophane cloth is the winding shete where­in theyr redemer was wrapt. Let vs nowe come to the gospell, for it wer but a smal matter for them to accuse one another of a lye, but the holy ghost speakynge agaynst all, doeth confounde them altoge­ther aswell one as another.

Fyrst of all it is much meruaile that the Euangelistes make no mencion of this portrature that touched the face of IESVS CHRIST with a kercher: se­ing they make mencion of all the women that did accompany hym to the crosse. It was a right nota­ble thyng and worthy to be rege­stred, that the face of Iesus Christ [Page] should be miraculouslye imprinted in a lynnen clothe: contrarywyse, it semeth that it is but a matter of small importance, to saye that certayne women dyd accompanye Iesus Christ to the crosse, with­out there had chaunsed some miracle to them. How is it then that the Euangelistes rehearse smale thynges and of lytle importance, holdyng their peece and makynge no mencion of principall thinges? Truly if such a miracle had bene done as some make men to beleue we muste needes accuse the holye ghost of forgetfulnesse, or lacke of discretion: that he could not chuse prudently that which was moste expedient for to be reported. Thus much be spoken touchyng the ve­ronicque shete to the end that men might know what an euident and manifest lye it is which they wold persuade the simple in.

Moreouer concerning the win­dyng shete in which the body was wrapped, I aske them a like que­stion, [Page] the Euengelestes recite diligently y^e miracles that were done at the death of Iesus Christ, and do leaue nothinge out that apper­taineth to the historie: howe is it then that thys escaped them, that they speake neuer a worde of so excellent a miracle. To wit that the printe of the body of our Lord Ie­sus dyd remaine in the lynnen cloth wherein he was buried. This if it had bene so, was as worthy to be spoken of, as manye other things. Yea the holy Euan­gelist sainct Iohn declareth, howe that Sainct Peter beyng, entred into the sepulchre, saw the linnen clothes of the sepulchre, the one of one side, the other on the other syde: but that there was anye mi­raculous portrature, he maketh no mencion. And it is not to be thought or presumed if there had ben any such matter, that he wold haue suppressed such a worke of God. There is yet another dout to be obiected: that is that the Euan­gelists [Page] make no mencion that any of the disciples or of the faythfull women, did cary awaye the shetes (wherof the question is) out of the scripture: but rather they giue vs to vnderstand that they left them there, although they playnely ex­presse not the same. Nowe the se­pulchre was kept with the souldi­ours. Who afterwardes had the shete in their owne power. Is it to be supposed or thought, that they gaue it some faithfull man or woman for to make reliques of? Seinge the Pharises had corrup­ted them for to make them for­sweare them selues, saying that the disciples had stolne the bodye: I leaue to reproue them of false­hode, euen by the very sight of the pictures that they shew. For it is easie to be sene y^t they were payn­tinges made by mans hande. And I can not merueyll ynough fyrst, howe they were such blockheads that they had no better fetch for to deceyue: and much more, how the [Page] worlde hath bene so doltishe, for to suffer it selfe to be blinded in such sort y^t it could not see so euident a thyng. Moreouer they haue well declared that they had the painter at commaundement. For when one wyndyng shete was burned there was alwayes another found the next daye. They woulde not­withstandynge saye, that it was the selfe same that it was before, the which miraculouslye was sa­ued from the fyre: but the pryn­tyng was so freshe, that the lye a­uayled nothyng, if there had bene eies for to haue sene and to behold But yet to make an ende wyth. There is a paremptorye reason, by the which they are all together conuinced of their impudencye. In all places where as they saye they haue the holye winding shete thei showe a greate shete, whiche did conuer all the body with the head: and their in is to be sene y^e printe of a body togeather al in one pece. Nowe the Euangelyste S. Iohn [Page] saithe, that Iesus Christ was buried accordinge to the maner of the Iewes. And what their maner was, one maye, not onely vnder­stande it by the custume that the Iewes obserue yeat to this daye, but also by their bookes, whiche sufficiently declare the auncient custume that is to binde the body a parte euen to the shoulders, af­ter to wrappe the heade in a ker­chere, bindinge it at the foure cor­ners. The which also the Euangeliste expresseth, whan he sayethe, that sainct Petter sawe the linnen clothes of one side wherein the body hade bene wraped: and of an o­ther side the kercher whiche was put vpon the heade for such is the signification of this word Suaire, to take it for an hankerchere or couercheffe, and not for a greate shete, that serueth to wrape the body in. For to conclud briefly, E­ther the Euangeliste sainct Iohn must be a lyer or els all they that boste them selues to haue the winding [Page] shete must be conuicted of falshode, and it must euidentlye haue apered y^t they haue, deaceaued the poore people, by a moste extreme impudency it should neuer be done if I wold intreate perticulerly, al the mockeries that they vse: one dothe showe at Rome at saincte Iohn of Latran, the rede that was put by mocking in Iesus Christes hand in stead of a septer when he was beaten in Pylates howse.

Lykewyse at the churche of the crosse is showen the sponge, wher the gall and myrrhe was put in his mouthe. I praye you, where is it y^t thei recouered them? It was y^e Infidelses that hade them in their handes, dyde they delyuer them thinke we to the Apostles to make reliques of them? Or dide they thē selues looke them vp, for to preserue them for the time to come?

What sacreledge is this so to abuse the name of Iesus Christ, for to cloke and couer fables so leude lye forged? Asmuche is of y^e pence [Page] that Iudas receued, for betraying of our lorde.

It is sayde in the Gospell, that he dyd render them agayne in the sinagoge of the pharises, and that after they bowght afylde therew^t for to burye the strangers. Who is it that hathe gotten those pence from the merchantes Handes. If one should say that it was the des­ciples, that were to folyshe. Therfore a better coulor must be sought to cloke the matter. If on saye that it was done longe tyme after: yet y^t were lesse apparente, forsomuche as the mony myght haue passed throughe many mens handes. They must neades showe them that either the marchante y^t solde his possession to the pharises for to make a buriynge place, did it for to buye the pence, to make reliques of them: or otherwyse y^t he sold them againe to the faithe­full. Now hereof their was neuer newes in the auncient Churche. It is a like glose of the stayres of [Page] Pilates Iudgement halle, whiche are at S. Iohn of latran at Rome with holes: where they say dropes of blood fell from the body of our lorde Iesus Christ.

Item in y^e same place in y^e Church of sainct. Praxede, the piller wherto he was bounde, when he was scourged, and in the churche of the holy crosse three others rounde a­bout the which he was lead when he went to his death.

I knowe not where they haue dreamed on all these pellers: so is it that they haue imagened them of their owne fantesyes for in the holle historye of the Gospell we reade nothing of them. It is sayde that Iesus Christe was whipped but that he was bonde to a peller that is of their glose.

One maye easely see then, that they haue gone about nothing els but to heape as it were a seae full of lyes.

Wherin they haue geuen them selues suche lybertye, that they [Page] haue not bene ashamed to make a relique of the asses taile where­on our lord Iesus rode: for it is to be showne at Genes: but we haue no more cause to be astonishede at their iupudencie, then at the fo­lishenesse & stupidite of the world who hath receiued wyth great de­uotion such a delusion. Some man might obiecte heare that it is not like that they doe showe all the Reliques which we haue already named autentiklye but that they cā also by & by, proue frō whense they come, & out of whose handes they haue receaued them. To this I coulde answere in one worde, that in so euident lyes it is not possible to pretende any aparances of trewthe. For howe so euer they arme them selues with the name of Constantine, or of King Louis, or of any pope: all this aualith nothinge, for to approue that Iesus Christ was nayled with fourtene nayles: or that a hole hedge was consumed to make hys croune of [Page] thornes with: or that one Speare blade shuld haue ingendrede since, thre others: or that his cotte shuld be multiplied into thre, and haue chaunged fashion for to become a pristes: coope or that of on onelye windinge shete their should haue spronge a broode as it were the Chikennes of one Henne: that IESVS CHRIST was buryed cleane contraye to the ma­ner that the Ghospell mencyo­neth.

If I shoulde showe a Lumpe of leade, and shoulde saye. This Lumpe of Golde was geuen me by such a prince, I shoulde be es­temed for a mad foole, and for my saying the leade wold not change his colour, nor his nature for to be changed into golde. So when they say to vs, behold what God­frey of Bullon did sende hether, after he had conquered the coun­trey of Iude: and that reason doth declare vnto vs, that it is but a lye: shoulde we suffer our selues [Page] to be abused wyth the wordes, and not beholde that whyche we see before our eyes?

But yet, to thende that we may knowe howe sure it is to truste to all that they aledge for the ap­probation of their reliques: it is to be noted that the principall Relyques and the moste notable that be at Rome were brought thither (as they saye) by Tytus and Vaspasian.

Trewlye it is as playne a moc­kedge, as if one shoulde saye that the Turke wente to Ierusalem, for to seeke the holye Crosse of IESVS CHRIST to the ende to place it at Constantin­nople.

Vaspasian, before he was cho­sen Emperour conquered and de­stroyed part of Iude afterwardes, when he came to the Empyre he lefte hys sonne Titus to be hys Leutenant, who afterwards won the citie of Ierusalem.

Nowe these were heathen, who cared or set as muche by Iesus Christe as by him that neuer had bene. So one may iudge whether they durst not as frely lye in alledgyng Godfrey of Bullon or sainct Louys, as they haue alledged Vaspasien.

Furthermore, let it be conside­red what iudgement as well the kyng had (whome they call sainct Louys, as all other such like had. He had in dede (such as it was) a deuotion & zeale for to augment christendome: but if one shoulde haue shewed them goates dunge, and haue saide to them beholde here be our Ladyes Beades: they woulde without any agayne saying haue worshipped them, or woulde haue brought them hyther in their shippes for to haue set them vp hono­rably in som place: and ī very dede they haue consumed their bodies & their goods & a great part of y^e substaunce of their countrey, for to brīg ouer an heape of smal trifles, [Page] wherewith they were brought in a fooles Paradise, thinkinge that they were the moste precious Ie­wels in the worlde. But yet to geue more ample vnderstandynge of this matter, it is to be noted, that in all Grecia and the lesse A­sia, and Mauritania, whyche we nowe commonly call the countrey of Iude, they shew with great as­suraunce al these antiquities, which the poore Idolatours that be about vs thynke that they haue. What is to be iudged betwen the one and the other? We shall saye the reliques were broughte vs frō those countreys. The Christians that yet remain ther, affirme that they haue them: and deride our fo­lyshe bostyng. How should one de­cide thys processe without an in­quisition, which can not be made, nor neuer wilbe made? wherfore y^e only remedy is to leaue the thyng as it is, not caryng neither for the one part nor for the other.

The laste reliques that apper­tain [Page] to Iesus Christ are those that they haue had since his resurrecti­on: as a morsell of a broyled fyshe which sainct Peter presented him when he appeared to hym on the border of the sea. We must nedes say that it was wel spiced, or that it was merueylously well soussed that it coulde be preserued so long a time. But withoute laughter it is to be thought that the Apostles made a relique of the fishe which they had prepared for their dyn­ner? Whosoeuer shall not see that this is a manifest and open moc­kedge of God, I leaue him as a beast, which is not worthye that one shoulde teache hym anye fur­ther. Ther is also the miraculous blood which issued out of the cake Gods as at Paris in sainct Iohns churche, at Dion at Sainct Iohn the Euangelists church and elles where in many places. And to the ende they might make the heape more greater, they haue ioyned thereto the holye penknife where [Page] with our maister of Querne was not content: but did reproch them that thei were worse then Iewes: For asmuche as they did worship the knife, that had bene an instru­ment to violate the precious bo­dye of Iesus Christe. The which I alledge, because as much might be sayde of the speare, nayles, and thornes. That is that al they that worshyppe them (according to our mayster of Quernes sentence) are more wycked then the Iewes, who crucified our Lord. Likewise they shewe the forme and prynt of his fete, where he marched whē he appeared to certaine of his dis­ciples after his ascention, as there is one at Rome in Sainct Lau­rence church in the place where he met Sainct Peter, when he fore­shewed him y^t he shoulde suffer at Rome. Another at Poiters at S. Raguonde another at Soison, an other in Arles. I dispute not wea­ther Iesus Christ coulde haue im­printed the fourme and fashion of [Page] his fete on a stone. But I only dis­pute of the facte, and I saye, that seyng there is no lawfull probati­on hereof, all this ought to be coū ted for a fable. But the most beastly relique of this kynde is y^e forme of his hippes which is at Reins in Champania, vpon a stone behynd the hyghe aultare. And they saye that thys was done at such tyme as oure Lorde became a Mason, for to buylde their church porche. This blasphemie is so execrable that I am ashamed to speake any more thereof. Let vs then passe further, and let vs se what is said of his images: I mean not of them which are comonly made by pain­ters, stonegrauers or Ioyners, for the number of them is infinite: but of those which haue a certayn special dignitie for to be kept, and contende with some singularitie as reliques. Now hereof there are two sortes: Some were made miraculouslye: As that whiche is shewed at Rome in Sayncte [Page] Maries churche, that they call in Poeticu. Item another at S. Iohn of Latrans. Item another where­in is drawen his picture at the age of .xii. yeres. Item that of Lukes which the saye was made by the angels & which thei cal vultus sanctus. These are such fonde vayne fables y^t it semeth to me it shoulde be lost labour, yea & that it should be rediculous and folishe if I dyd occupy my selfe therein. Where­fore it sufficetth to haue noted them by the way for men knowe ryghte well that thys is not the exercise or vocation of angels to to be paynters: and that our lorde Iesus wyll otherwise be knowen of vs and brought into oure re­membraunce then by carnal ima­ges. Eusebius in dede writeth in the Ecclesiasticall historie that he sent a lyuelye Printe of hys vi­sage to kynge Abagarus but this is as certaine and of as much cre­dit as one of kyng Melusines commandementes in his chronicles. [...] [Page] and folishe that y^e most part count this as certaine as the Ghospel. I place also in this ranke the cru­cifixes, that haue spoken, wherof the multitude is great but let vs be content with one for an exam­ple. To witte, with that of sainct Denis in Fraunce. It spake saye they, for to beare witnesse that the church was dedicated I leaue it to be cōsidered whether y^e thing were worthe so much. But yet I aske them, howe is it that the crucifix could be then in the Church, seing that when men wil dedicate them they remoue all the Images howe stale it then away or hide it selfe to the ende it myght not be caried awaye with the others we must neades saye y^t they thoughte to deceaue the world at their pleasure, seing that they haue not ca­red manifestly to contrarye them selues but that it hathe suffysed them: to lye with open mouth not regardinge what men mygth re­ply agaynst them. There remai­neth [Page] last of all the teares: wherof one is at Vandosme, one at Trier one at saynct Maxymyn, one at sainct peters in Orleans, besydes them that I knowe not. Some, as they say, are naturall, as that of sainct Maximin, which according to their Chronicles, fell from our Lord Iesus whilest he washed his Apostles fete: the residue are miraculous. As thoughe it were to be beleued, that the woden crucifixes were so greued or sorowful that they shoulde weape. But we must pardē them this faught. For they were ashamed that theyr I­dolles, shoulde not doe asmuch as those of the heathen. Nowe the heathen haue fained that theyr I­dolles did wepe certain times.

Wherfore we maye right well put them together. As concer­ning the viergen Mary, forsomuch as they holde that her bodye is no more in yearthe, the meane for to bost themselues to haue her bones is taken awaye. From them. O­therwise [Page] I thynke, they woulde haue made the world beleue, that she had had a body sufficent to fell a great poudryng fatte. Moreouer they haue venged them selues vp­on her heare, and on her milke for to haue some parte of her bodye. There is of her heare at Rome at sainct Maries Churche vpon mi­uerne, at sainct Sauiour ī Spaine at Mascon, at Cluny, at Noers, at sainct Flour, at S Iaqueries, and in many others places: tou­ching the mylke is not nowe nead full to number the places where ther is of it neither shuld we come to any ende therof for their is not so littell a towne, nor so wicked a conuent be it of monckes or be it of Nones, wher some percell ther­of is not showed some more, some lesse not that they were not asha­med to bost thēselues to haue had holle potte fulls, but for asmuche as thei thought that their lie shuld be the more couered. They haue therfore Inuented to shewe onely [Page] asmuch therof as might be kept in a glasse to the ende men might examen it no nearer. So that if the holye virgyne hadde bene a cowe, or that she had bene a norse al her life time, yet could she not scarse­ly haue geuen suche quantetye of milke: on the other part, I would gladly aske them, how this milke whych at this present daye is she­wed almost throughout the world was geathered, for to be preserued vntyll our tyme. For we doe not reade that euer anye had thys cu­riositye. It is well sayde that the shepherdes dyde worshype Iesus Christe, and that the wise men did offer to him their presentes: but it is not saide that thei did carie back mylke for a recompence? Saynct luke recitethe that which Simeon did foreshewe the virgine, but he sayeth not that he asked of her milke. If one shoulde consider but onely this point, it shoulde not be nedefull to argue any further for to declare how greatly thys folly [Page] is against al reason, and without all kind of coniecture and cloke. And it is meruell (seing thei could haue no other part of her body) y^t they haue not bene auysed of the paring of her nayles, and of suche other like thinges: But it is to be thought that they haue not had al in their remembraunce. The resi­due of y^e reliques which thei haue of our Lady, is of her baggage or clothes. There is one of her smoc­kes at Chartres, of the which one doth make an Idoll sufficiently renomed. And there is another at Aix in Dutchland. I leaue them there, to wit, how thei could haue gotten them. For it is a thynge moste certaine, that the Apostles and the trewe Christians of their time, haue not bene so doltishe as for to occupy their mindes vpon suche vayne trifles. But let one beholde onely the fourme and fa­shion thereof, and I wyll quite the play, if in beholdyng it one do not playnly see their impudencie. [Page] When one doth shewe the smoke, (which we haue sayde to be at Aix in Dutchlande:) one doth shew at y^e ende of a pole, as it were a long white surplice of a priest. Nowe if the virgine Mary had bene a gy­aunt yet coulde she scarcely haue worne so great a smok. And for to make a better shew therof, one do­th cary straight wayes after the litle hose of Sainct Ioseph, which are lytle ynough for a lytle childe or for a darfe. The prouerbe sayth that a lyer ought to haue a good memory, for feare of tripping him self by forgetfulnes. Thei haue al obserued this rule, when thei haue not thought or inuented to make better proporcion of the husbands hose & the wiues smoke. Let men now goe and kisse deuoutly these reliques, the which haue no other appearance of truth. As touching her kerchers I know but two: one at Trier in Maximins abbey: another at Lisio in Italie. But I woulde that one shoulde marke of [Page] what linnen they are, and whe­ther they did weare that kynde of fashion at that time in the coun­trey of Iuda. I woulde also that men shoulde make comparison of them, for to see howe like they be the one to the other. At Reuline they haue as it were a browe. Some peraduenture wil aske me, if I think that this brow be a coū terfaite thing. I answere that I esteme it as muche as her gyrdle, which is at Prat, and as that which is at oure Ladyes of Montser­ret. Item of her slypper, which is at Sainct Iaqueries, and one of her showes, which is at Saincte Flour. If there were no other but this thing yet all men of meane wisedome may knowe right well that it was not y^e maner or vse of the faithfull to gather in such ma­ner and sorte hose and showes for to make reliques: and moreouer there was neuer mencion hereof made, aboue the space of fyue hundred yeres after the death of the [Page] virgin Mary. What nede we then argue herevpon any longer, as yf the thynge were doutfull? Yea, thei woulde make the holy virgin beleue, that she was very curious to decke & trim her selfe. For they shewe two of her comes. One at Rome, in saint Martyns churche: and another in the church of saint Iohn the great of Besanson, be­sydes them which myghte be she­wed other where. If thys be not to mocke the holy virgyn Mary, I know not what mockedge is. Thei haue not also forgotten her weddyng ryng: for they haue it at Peruse. Because now the custome is, that the husbande should gyue his wyfe a weddynge rynge: they haue imagyned that it was the vse at that time. And without makyng further inquisition, they haue ordeyned and made a riche and costly ryng to thys vse, not cō sidering in what pouertie the ho­ly virgyne lyued. There is of her gounes at Rome at S. Iohn of Latran. [Page] Item at S. Barbares chur­che. Item at sainct Maries vpon Mineru e. Item, at sainct Blase churche. At sainct Sauiours in Spaine. At the least they say they haue certaine pieces. I haue hard of many other places: But they are not in my memorie. To de­clare and showe the falshede here­of it is onlye requisite to marke well the matter, for they haue thought it as easie to them for to attribute such kinde of vestments at their pleasure to the virgin Mary, as for to clothe the images in such sort as they clothe them.

It resteth to entreate of images not of the common sort, but of thē that are in estimation aboue the others, by a certaine singularitie. Now they woulde make S. Luke beleue that he paynted foure of those they call inuiolata at Rome in the place where nowe Sainct Maries churche standeth, one of them is shewed in an oratory: the which as they say he made in his [Page] deuotion, with the ring wherwith Ioseph wedded her. There is another shewed likewise at Rome at the new sainct Maries, the which thei say was also made by Sainct Luke in Troades, and that since that time it was brought to them by an angell. Item another at S. Maries Araceli, in suche likenes as she was when she stode by the crosse. But they of sainct Augusti­nes boste them selues to haue the chiefe and principall: for it is it (if one beleue them) that sainct Luke caryed alwayes w^t him, euen vntil he made it to be buried ī his graue I praye you, what blasphemye is this to make a holy euāgelist a manifest & perfect idolater? & likewise what colour or cloke haue thei for to persuade men y^t S. Luke was a painter. S. Paul wel calleth him a Phisition, but of paynters craft I know not where they haue dreamed it. And though it were he had bene skilde in the occupation: yet not wythstandynge it is as lykely to be thought, y^t he woulde [Page] haue had paynted the virgin Ma­rye as Iupiter or Venus, or any other Idol. It was not the maner of Christians to haue images? neither hath it bene of longe tyme after, vntill such tyme as the church was corrupted with superstitiōs. On the other part al the quarters almost of the worlde are full of I­mages of the virgin Mary, which some do say he made, as at Cam­bery, and here and there. But af­ter what sorte and forme are they paynted? There is asmuch hone­stie and comlynes as if one would picture a dissolute womā. Behold how god hath blinded them, that they haue had no more consideration then brute beastes. But I am not greatly astonished in that thei haue imputed to S. Luke for to haue made Images of the virgine seyng they haue bene so bolde to impute the lyke vnto the prophet Ieremy. I can witnes the same in Auuergnie. It shoulde be time (as I thinke) that the worlde woulde [Page] once open her eyes, for to see that which is so manifest. I leaue to speake of S. Ioseph, of whom som haue his slippers, as in S. Simōs abbey of Trier. Other some (as we haue already said) his hose: o­thers also his bones. The exam­ple which I haue already alledged suffiseth me for the discouering of the folishnes that is therein. I wil place S. Mihell here, to the ende he may accompany the virgin Mary. Some will thinke that I do as it were iest or mock, in rehearsing the reliques of an Angell. Yea the abusers them selues haue mocked them: but they haue not therfore letted to abuse in good earnest the poore people: For at Carcassone they bost to haue certain reliques of him, & likewise at S. Iulians of Tours. They do show at great S. Mihels (which is so well haun­ted of pilgrimes) his sworde whi­ch is like a childs dagger, and his buckler likewise which is as it were the bosse of an horse bitte.

There is neither man nor wo­man so simple, who may not iudge what mockerye this is. But be­cause suche lyes are conuered vn­der shadowe of deuotion, it semeth that it is not ill done for to mocke God, and his Angelles. Thei wil alledge y^t the scripture witneseth y^t sainct Mihell dide fyght against the Diuell but if it hade bene re­quisite that he shoulde haue ouer­come the diuell with the sworde it was neadfull that he should haue had one more stronger, better pointed and of a better blade, then that is. Are they such beastes to ima­gine that it was a carnall combat which is foughtē with y^e material sword which aswell the Angelles as the faythfull haue agaynst the diuells? But it is as I haue sayde in the begeninge: that the worlde worthelie dede deserue to be deceaued in such bestlinesse: forsomuch as it was so peruersse for to couet to worship vaine Idolles & mau­mettes in stead of worshiping the liuing God for keapeng of order [Page] It is now requisit y^t we should intreat of S. Iohn Baptist: who (ac­cording to y^e Euangelicall histori) after he was beheded, was buried by his disciples. Theodorit an auncient cronicler of y^e church mencioneth y^t his sepulchre being in Se­baste, a towne of Siria was ope­ned (a certain time after) by y^e pai­ens & y^t his bones were burned by them & y^e ashes esparssed in y^e aire. Albeit that Eusebe addeth, y^t cer­teyn men of Ierusalem chaūsed to come thither, & secrettly toke some litel part, which was caried to Antioche & ther buried. As cōcerning his head, Sozomenus an other cronicler saith, y^t it was caried away by Theodose y^e emperor, neare to y^e citie of cōstantinoble. Wherefore according to y^e ancient histories al y^e whole body was burned except y^e head: & al y^e bones & the ashes lost, except som certen litel portiō which y^e hermites of Ierusalē stale frō thense let vs se what is now foūd. They of Amiens boste themsel­ues to haue the visage and in the [Page] maske which they shewe, there is the signe of the cut of a knife ouer whart the eye, which they say Herodias gaue him. But they of S. Iohn of Angel say there agaynst, and doe showe the like parte. As concerning y^e rest of the head from the crowne to the forehead was at Rhodes: and is nowe at Malte as I thinke. At the least they haue made men beleue that the Turke did render it them. The hinder parte is at S. Iohn of Nemours: the braine is at Noyon. Besides all this, they of S. Iohn of Mori­en doe not wante some certayne parte of the head: his chawes are sene at Besanson at sainct Iohn y^e great: there is another part at S. Iohn of Latrans at Paris, and at S. Flour in Auuergne. Thei kepe his heare at sainct Sauiours in Spaine, the brow and some of the heare: There is also some lytle iote thereof at Noyon, which is showen very autentikly. There is also some part (I knowe not of [Page] what place) at sainct Lukes. Is al this done? Let one goe to Rome, and to the monestary of saint Sil­uester, and one shall heare besides sayde: beholde here is sainct Iohn Baptistes head. The Poetes fain that there was in tyme passed a king in Spaine, named Gereon, who had three heades. If our re­lique forgers coulde saye as much of sainct Iohn Baptist, this wold serue well for their purpose, to helpe them to lye. But seing thys fable hath no place, how wyl they excuse them selues? I wyll not presse them so neare, as for to aske them howe the head was so hac­ked, for to be parted in so manye places, and so diuerslye: neyther howe they haue gotten the same from Constantinople: but I onely saye, that sainct Iohn must nedes be a monster, or that they be vn­shame fast abusers, for to shewe so many peeces of his head. And which is more they of Sene boste to haue his arme y^e which is repug­nant [Page] to all the auncient histories. And yet neuerthelesse this abuse is not only suffered but also approued as in dede nothinge is founde euel to y^e kingdome of Antichriste prouiding that it intertaine y^e people in superstition. Nowe they haue inuented an other fable that is, when al the body was burned that the finger wherewith he dyd pointe and shewe our Lord Iesus dide remayne hole not beyng con­sumed. This, not only, is not conformable to the auncient histories but it may also easely be reproued by them for Eusebe, & Theodorite plainly say that the body (when y^e payens reueshed it) was alreadye cōsemed to bones. And they would in no wise haue forgotten suche a miracle if their had bene any thīg at all for they are but ouermuche curiousse in mencioninge of vaine and trifeling thinges.

Not withstandinge althoughe it hade bene so, yet let vs heare in howe manye places thys fynger [Page] is. There is one at Besanson in the church of saint Iohn the great another at Lions, another at Burges, at Florence another, another at Saincte Iohn of Aduentures neare to Mascon.

I saye nothyng herevpon except y^t I praye the gentle readers not to harden theyr hartes agaynst such a cleare and certayne aduertise­ment, and that they woulde not shutte theyr eyes, to suche a clear­nesse, for to lette them selues al­ways to be deceiued as in darknes

Yf that Iugglers shoulde haue had so blynded our eyes that we shoulde thynke y^t there was syxe, yet shoulde we bee thus mynded for to feare to be abused and de­ceyued.

But herein is no subteltie, for question is onely made wheather we wyl beleue that Sainct Iohns fynger is at Flourence, and that thei be also other where ī fiue pla­ces, as at Lyons at Burges and other places.

For to speake more brieflye, whe­ther we will beleue y^t sixe fingers are but one, and y^t one finger only is sixe. I speake but onely of that which is come to my knowledge. I dout not but if that one shoulde enquire more diligentlye, there shoulde be at the least founde one half dousen more in other places. And that their shuld not be found yet other peeces, which woulde a­mounte to the bignes of a bulles head, yea besides those which I haue named. But for feare of lea­uing any thyng behind, thei haue likewise bosted to haue the ashes: wherof one part is at Gines, the other part at Rome in S. Iohn of Latrans church: Nowe we haue sene that the most part was caste into the aire: yet neuerthelesse they let not to haue (as they saye) a great part and chiefely they of Genes.

There remayneth nowe after the bodye the other appertenan­ces, as one of his showes, which [Page] is at the charter house of Paris: the whiche was stolne aboute twelue or thyrtyne yeres ago: but there was a newe one founde incontinently. And in dede vntyll showmakers science fayle, they wyll neuer wante suche reliques. At Rome at sainct Iohn of La­trans, they boste to haue his iacketh: whereof no mencion is made in the gospell, except because it is there spoken, that he was clothed with camelles heare, they woulde chaunge a gowne into a iacket.

There lykewise they saye they haue the Aultar whereon he prai­ed in the Desarte: as yf in those dayes they dyd vse to make Aul­tars for euery purpose and in eue­ry place.

It is meruayll they make them not beleue that he songe Masse. In Auignon is the sworde wher­with he was beheaded. And at Aix in Dutchlande is the lynnen clothe that was spreadde vnder hym. I woulde gladly know how [Page] the hangman was so gracious and fauourable, as for to tapistrie the pauement of the prison, when he would put him to death. Is not this a folish inuencion? But yet, how is either the one or the other com to their hands? do you thinke it to be likely, that he which put him to death, whether he were a souldiour or a hangman, woulde haue geuen away the linnen cloth and his sworde for to make reli­ques of them? Seing they woulde make suche a furniture of all pee­ces, they haue fayled in leauing & forgettyng Herodias knife, wherwith she strake him vpon the eye lidde. Likewise all the bloud that was spylt, and also his sepulchre. But I maye well erre herein: for I know not if all those baggages be other where els. It is nowe re­quisite that the Apostles shoulde haue their course: but because the multitude myghte engender con­fusion, if I shoulde place them all together: we wyll first speake of [Page] sainct Peter and sainct Paule, then after we wyll speake of the others.

Theyr bodyes are at Rome, one halfe in sainct Peters Chur­che, and the other halfe at sainct Paules Church: And they saye, that sainct Siluester did parte them, for to distribute them in such equall porcions.

Their two heades are at Rome at Sainct Iohn of Latrans: al­though in the same churche there is one of sayncte Peters teeth a­lone by it selfe. Besydes al thys, they doe not lette to haue euerye where theyr bones. As at Poiters they haue the chawe bone with the beard. At Trier diuers bones bothe of the one and of the other: At Argenton in Bery one of saint Paules shoulders.

But when shoulde this be en­ded? For in euerye place wheare there is a Churche that dothe beare theyr names, there are also of their reliques. If one doe aske [Page] what relikes? Let them remem­ber the brayne of sainct Peter, whereof I haue spoken, whyche was on the greate Aultar of thys towne. For euen as that was founde to be a marble stone, so shall men finde many horse bones or dogge bones, that they do attribute to these two apostles. With the body there foloweth the other appertenaunce. At sainct Saui­ours in Spaine they haue one of sainct Peters slippers but of the fashion, and the thing whereof it is made, I can make no mencion, but it is to be supposed that it is such like marchandise as that which is at Poiters: The whiche are made of Satynne brodered wyth golde. Beholde howe braue they do make him after his death, for to recompense him of the pouertie wherein he liued durynge his lyfe tyme. Because y^e bishops in these dayes are so trim, when thei decke them with their pontifical robes. It semeth to them that one shuld [Page] abrogate the apostles dignitie, yf he did not make them as trim, for painters maye well counterfaite them at their pleasure, gyldyng and adorning them from the head to the fete, and afterward put vp­on them the names of Peter and Paule: but we knowe what their estate was whilest thei lyued in this world, and that they had no other then poore mennes clo­thing.

There is also at Rome the pōtifi­call chere of sainct Peter with his coope. As if in those dayes the bi­shops had had thrones for to sytte in: their office was to teache councell, and exhorte bothe publiklye and peculierly, and to shewe good example of true humilitie to their flocke: and not to make ydolles, as those that are now a dayes do. As cōcerning his cope, it was not yet in those dayes the fashion or maner so to disguyse them selues: for they did not playe the kynde of Maskers in the Churche as [Page] they do at this present.

So that for to proue that saynct Peter had a cope, it is fyrst requi­site that they shoulde declare S. Peter to be a Iugler, as our prie­stes nowe a dayes doe, semyng to serue God. It is trewe that they maye well haue geuen him a cope when thei assigned him an aulter. But as lykelye is the one as the other. Men do knowe what Mas­ses were songe at that tyme.

The Apostles dyd celebrate simplye in their tyme the supper of our Lorde: to the which, it is not nedefull to haue an aulter.

They did not knowe yet at that tyme what beast this Masse was: Neyther was it knowen longe tyme after.

One maye euidentlye see then that when they inuented their re­liques they neuer douted that e­uer they should haue any speakers there against, seyng they haue ben bolde to lye so impudently & wan­tonly. Moreouer as touching this [Page] aulter they agre not among them selues: For they of Rome affirme that they haue it, and thei of Pise likewise say thei haue it, shewing it also in theyr subburbes, that stande towardes the sea. For to make theyr profit of all, they haue not forgotten the sworde where­with Maulchus eare was cut of: as if it had bene a Iewell worthy to be made a relique. I had forgotten his Croisier the which is she­wen at sainct Steuen of Grees at Paris: of the which is to be este­med as much as of the aulter, or of the cope: for it standeth wyth lyke reason.

There is a lytell more apper­raunce of his weapon. For it may well be presuppossed or thought y^t he myght (goynge by the fyeldes) be armed with suche a staffe.

But thei marre all, in that they can not agree: For they of Co­logne fermeli maintaine that they haue it, & likewise they of Tryer: so in beliyng the one the other, thei [Page] geue good occasion that one shuld beleue neither of thē both. I leaue to speake of sainct paulles chaine, wherwith he was bound, y^e which is shewen at Rome in his church. Item, of the peller, wheron sainct peter was marterede, the which is at sainct Anastase. I leaue only to the readers to Iudge. Frō whence this chaine was gotten, for to be made a relique: Item, to wit if in those daies the maner were to put men to death vpon pillers.

We will Ioyntly intreate of all the other Apostles for to make an ende the sonner. And first of al we will rehearse where there is holle bodyes, to the ende that in confer­ring the one to the other, one may iudge what sure holde may be ta­ken of their sayinges. Euery one dothe knowe that the towne of Thoulouse thinketh to haue the syxt: to wit, sainct Iames the greater, sainct Andrew, sainct Iames lesser, sainct Philippe, sainct Simon and sainct Iude. At padue [Page] is sainct mathias body, at Salerne sainct Matthewes bodi at Ortone sainct Thomas body, in the king­dom of Naples, S. Barthelmews bodye. Let vs nowe marke whiche of them haue two, or thre, bodyes Sainct Andrewe hath a second body at Melphe: sainct Philipe, and sainct Iames the lesser, eache of them also an other body at Rome in sainct Peters Churche: saincte Barthelmew also another at Rōe in hys Churche. And yet aboue all this, the skinne of sainct Bar­thelmew is at Pise. Notwithstandinge sainct Mathias is aboue all the others: For he hath a seconde bodye at Rome, in the Churche of sainct Marye the greater, and a thirde bodye at Trier. Besydes this, he hath a head and an arme, aparte likewise at Rome. It is trew that the lightell peices of S. Andrewe, which are heare, and there, If they were put together behalfe as muche: for at Rome in sainct peters Churche, there is a [Page] head, in sainct Grisogone a shoul­der, at sainct Eustacea side, at the holy ghosts church an arme, I can not tel what other part at Blaise at Aix in prouince a fote. Whoso­euer shoulde ioyne these together it woulde be inough for to make two whole quarters, prouidynge that one could wel proportion thē Now as S. Bartelmewes skinne is at Pise, so is one of his handes there: At Trier there is I knowe not what membre, at Freius a finger, at Rome in sainct Barbares church, other reliques. So yet he is not one of the poorest, for the o­thers haue not so muche: Albeit that euerye one hath yet some ly­tle parte.

As Sayncte Phylyppe hathe a foote at Rome, at the holye Apo­stles, and at Saynct Barbares I can not name what reliques. Item more at Trier. In these two last Churches he hath Sainct Ia­mes for his companiō. Who hath likewyse in sainct Peters church [Page] his head, and an arme at Sainct Grisogone, another at the holye Apostles. Sainct Mathewe and Saynct Thomas haue remayned the moste poorest.

For the fyrste wyth his bodye hath but onely certayne bones at Trier, an arme at Rome, at sainct Marcell, and at saynct Nicolas a head. Vnlesse peraduenture some thynge haue escaped me, whych maye well be done, for in suche a darkenesse who shall not be con­fused? Because they fynde in their Chronicles that the body of sainct Iohn the Euangelist dyd vanishe away incontinently after it was putte in the Graue: They coulde not brynge forthe anye of hys bo­nes. But for the supplyinge of thys want, they cast themselues vpon his baggage.

And fyrste of all, they haue bene aduised of the Chalice, in whiche he drancke the Poyson, beynge condempned by Domician. But for asmuche as two wyll haue it, [Page] either we must beleue that which the alchumistes saye of their mul­tiplicatiō: or that these with their chalice, haue mocked the worlde. The one is at Bullin, and the o­ther at Rome at sainct Iohn of Latran. They haue afterwardes in­uented to haue founde his Iacket, and the chaine wherewith he was bound when thei led him prisoner from Ephesus: with the oratorye wherein he accustomed to praye being in prison. I woulde gladlye know if there were at that tyme, hired Ioiners for to make him oratories. Item what familiaritie or acquaintance the christians had w^t his kepers for to withdrawe the chaine for to make it a relique. These mockeries are ouer muche folishe, yea if thei were to deceyue litle children with. But the moste estemed iewell is y^e twelue comes of the apostles, which thei do shew at our lady of the yle neare Lions I thinke thei were placed there at the beginning, for to make men [Page] beleue that they were the comes of the .xii. fathers of Fraunce: but since their dignitie hath increased and they are become apostolicke. We must from henceforth hasten or otherwise we shoulde neuer go out of this forest.

We wyll then brieflye recite the reliques that they haue of the sainctes, which were in the time that Iesus Christ liued: then con­sequentlye of the auncient mar­tirs, and of other sainctes. Here­vpon the reader shal haue occasion to iudge what estimacion they oughte to haue. Sainct Anne mo­ther of the virgin Mary hath one of her bodies at Apte in Prouince the other at our lady of the yle at Lions. Besides this she hath one head at Trier: the other at Tu­ren, another at Turinge in a towne named after her name. I leaue the pieces which ar in more then a hundred places: and amon­gest all others I remembre that I haue kist one part in the abbey of [Page] Orcaps neare Noyon where they make great feastyng. Finally she hath one of her armes at Rome in sainct Paules churche. Let them proue the foūdacion therof if they can. There foloweth after Laza­rus and Magdeline his sister. As touching him, he hath as farre as I know but thre bodies, one is at Mersels, the other at Authum, the thyrd at Aualon. It is true that they of Authum haue had great proces against them of Aualon. But after that bothe parties had spent much money, thei haue both of them won their cause: at y^e least they remaine in possession of the title. For asmuch as Magdeline was a woman, it behoued that she should be inferiour to her brother: therfore she hath had but two bo­dies, whereof the one is at Vesele nere Auserre: and the other which is of greater renome, at S. Maxi­mins in Prouince: There where the head is a part, with her noli me tangere, whiche is a piece of waxe, [Page] which some doe thynke to be the marke that Iesus Christ gaue her in despit because he was sory that she woulde touch him. I make no mencion of the reliques that are disparsed throughout y^e worlde, aswel of her bones as of her here: he that wil haue the truth of this, he should fyrst of all enquire, to wit, if that Lazarus & his two sisters, Martha, and Magdeline, were euer comme into Fraunce for to preache.

For in readynge the auncient histories, and in iudgynge of the whole matter wyth reason, one maye euidentlye see that it is the moste folyshe fable of the worlde: and the which hath as muche ap­pearaunce, as yf one dyd saye the cloudes are Calue skynnes: And neuertheles these are y^e moste cer­taynest Reliques that they haue.

But yet yf it hadde bene so, it myght haue suffised to abuse a bodye to Idolatrye, wythout ma­kynge of one Deuyll two or thre. [Page] Thei haue also canonised hin who perased the side of oure lorde Iesus on the crosse, and they haue called him sainct Longes after hauīg so baptised him they haue geuen him two bodyes, whereof the one is at Mantone, and the other at our la­dy of the ile nere lions. Thei haue done the like of y^e wysmen which came to worshipe our lord Iesus after his natiuitie. And first they haue determined of the number, sayng, y^t they were but thre. The Gospell maketh no mention how many they were: and certain aun­cient doctours haue said, that they were fourtene: as he which wrote the imperfect commentarie vpon sainct Matthewe, which some doth Intitle of Chrysostome moreouer in stead wher as y^e Gospel nameth thē philosophers, they haue made them. Kinges in haste with ought Countrye and subiectes. Finally they haue baptisede them naming the one Balthasor, the other Mel­chior, and the other Gaspar. Now [Page] although we did graunt all their fables, so friuolous and fonde as they are, it is certain that the wise men retournede into the easte coū trye. For the holye scripture so sayeth, and one can not saye anye other wise, but y^t thei died there.

Who is it that hathe caried them awaye sinse? And who is it y^t knew them, for to marke them to the ende to make reliques in such sort of their bodyes? but I leaue it to Iudge forsomuch as it shoulde be but folishelye done of me for to redargue so euident mockeries. I only say, that they of Colongne, & they of Milline, must fight which of the two shal haue them for they both pretende to haue them: The which cā not be, whā their proces shall be void, & finished, then will we auise, what shall be beast to be done. Amongest the auncient Marters, sainct denis is the most este­med for some do take him for one of the Apostles disciples, and the first Euangeliste of fraunce. Be­cause [Page] of this his dignity they haue of his reliques in diuersse places.

Neuertheles, as thei say, the body remaineth hole but onli in two places: at sainct Denis in fraunce and at Regesbourge in douchelād.

Because the French men main­tained to haue him they of Reges­bourge dyde make their proces at Rome. It is neare an hundrethe years a goe, & the body was graunted them by diffinitiall sentence, the frenche Embassadour beyng present, whereof they haue a fay­ned Bulle. Who so shall saye at sainct denys nere Paris, that the body is not there, he shall be ston­ned, whosoeuer contrariwise shall say that it is not at Regesbourge, shall be helde for an Heritike for asmuch as he should be rebellious to the holy sea Apostolike. So, it shall be most expedient, to make nor medell w^t theyr quereles. Let them put out y^e one y^e others eies if thei wil & in so doing thei shal win nothing at all, except to discouer [Page] y^t their whole matter consisteth in liyng. They haue in such sort par­ted y^e bodi of S Steuen y^t it is hole at Rome ī his church. His head in Arles, & of his bones in more thence. places. But for to shew thēsel­ues to be y^e adherēts & successors of them y^t murdred thē, thei haue ca­nonised y^e stones wherew^t he was stoned: one might aske where thei foūd thē, & out of whose hāds & by what meanes thei haue gottē thē I briefly answere y^t this questiō is folish for mē do wel know y^t stones may be foūd euery where, so y^t the cariage of thē shal cost litle or no­thīg: thei do shew thē at Florēce, ī Arles at y^e Augustins, at Vigā in Lāgedoc. He y^t wil shut his eies & his vnderstāding wil beleue y^t thei ar y^e self same stones wherw^t s. Steuen was stoned. He cōtrariwise y^t wil a litle cōsider, wil mock at thē: & in dede y^e carmes of poiters haue foūd one w^tin this .xiiii. yeres to y^e which thei haue assignd y^e office to deliuer womē of childbed: y^e Iaco­bins [Page] from whom they had stolne one of sainct Margarites sides seruing to this vse, haue made great bruite, criyng agaynst their abuse, but in the ende thei wan in keping good holde. I had almost determined to speake nothing of the Innocents, because y^t whē I shuld haue gathered an army, thei would styll alle­ge that this dothe not disagre to the historie, because that the numbre is not prescribed, I leaue ther­fore to speake of the multitude. It suffiseth that one note y^t there is of them in al the regions of the worlde. I now aske how it is that they haue foūd their sepulchres so long time after, seing that they were not counted for saincts whē Herode put them to death: More­ouer when it was that they were caried away. Thei can answer me no other thing vnlesse that it was fiue or sixe hundred yeares after their death. I importe me to the moste simplest idiots what a man may fynde, yf one should beleue so [Page] absurde things, put the case yet yf perchaunce there had certain bene founde, yet howe coulde it be that thei could cary diuers bodies into Fraunce, Dutchland, and Italy, for to distribut them in townes so farre of the one from the other? I leaue them this falshead as alto­ther cōuicted. For asmuch as sainct Laurence is of the number of the auncient Martyrs, we wyll here geue him his place. I knowe not whether his body be in any more then 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 broyled. Item two viols ful, the one of his blood, and the other of his grese. Item there is in the church surnamed Palis­perne his arme and certain of his bones: & at sainct Siluester other reliques. But if one would gather all the bones together which are onely in Fraunce: there would be sufficient for to make whole large bodies. There foloweth after the [Page] Griderne I could well let it passe: but they haue other more notable thynges, of the whiche it is not lawfull for me to holde my peace. As coles whiche they do shewe at sainct Eustace. Item a napkyn, wherewith the angell wyped hys bodye. Seing they haue taken the leasure to dreame such inuencions to deceyue the world, let them al­so that shall see this aduertisment take the leasure to thinke & iudge of them, for to kepe them selues from being anye more disceyued, and mocked. Out of the like forge is come his coope, which they do show at Rome in sainct Barbares church: because thei haue hard say that S. Laurēce was a decon, thei thought it mete y^t he shuld haue y^e like garments as their decons ha­ue, disguising their bodies in playing at the masse. But it was another maner of office in those daies in the christiā church, then is now at this present in the Papistrie. Thei were those that wer appointed [Page] or chosen to distribute the al­mes, and not to playe Iugglers feats. So thei had no nede nether of sirplices caps, tippets nor other folishe clothes for to disguise them selues with. We wyll adde to S. Laurence S. Geruais and S. Protais: whose sepulchres wer found at Milan in S. Ambrose time, as he himself testifieth. Likwise also S. Hierom, S. Augustine & many others. And so y^e towne of Millan maintaineth y^t she hath yet y^e bodies besides this not w^tstanding thei ar at Brisac in Duchlād, & at Be­sansō in S. Peters church: besides other infinite pieces which are dispersed in diuers churchs: so that it must nedes be y^t eueri one of them had .iiii. bodies at y^e least, or els y^e one do cast al y^e bones y^t ar shewed by false signes & tokēs into y^e fiel­des. Forsomuch as thei haue geuē S. Sebastian y^e office of healing y^e plague this hath bene y^e cause y^t he hath ben more required, & that mē haue ben more desiroꝰ to haue him [Page] This credit and office hath made hym to be multiplied into foure whole bodies: whereof one is at Rome at S. Laurence church, the other at Soison, the third at Pillignie neare Nantes, the fourthe neare Narboune, in y^e place where he was borne. Besides he hath two heades: the one at sainct Pe­ters in Rome, & the other at the Iacobines of Thoulouse. It is true, they are but emptye sculles, if one haue regarde to the Graye freres of Angiers who saye they haue the braine. Item the Iaco­bines of Angiers haue an arme, and thei of sainct Seruin of Thoulouse another, another likewise at the case god of Auergne, and ano­ther at Mombrison in the forest, besides the smale litle pieces that are in many other churches. But when one shall haue well weyed the matter, then let one iudge where sainct Sebastians body is. But they haue not bene satisfied with all this, but they muste also [Page] make reliques of the arrowes wherwith he was shotten: whereof they shew one at Lambest in prouince an other at Poiters at the Augustins, and the others here & there. By this men mai euidently se y^t thei thought neuer to make account of their decei­tes. A like reason hath auailed to S. Anthony for the multipliyng of his reliques: for because that he is a co­lerick and dangerous sainct, as thei fain him, who doth burne whom so­euer he is angrie with: by this opi­nion he makes him self to be feared and douted. The fear hath engēdred deuotion, the which hath sharpened the appetite, for to make his body to be more desired because of the profit. Wherfore the towne of Arles hath had great & long combat against the Antoniens of Venis: but the issue & ende therof was no other then hath bene accustomed to be in such a matter. To wit, al remaineth stil in confusion. For if a man would haue tri­ed out the truth, neither of the par­ties shoulde haue any good cause. [Page] Wyth these two bodyes there is a kne at the Augustines of Albi: there is at Burge at Mascon, at Dion, at Chalous, at Ourour, at Besanson, reliques of diuers membres: besides that which the abusers cary frō coū ­trey to countrey, which is no small quantitie. Behold what a thīg it is to haue an ill name: for w^t out thys, the good S. shuld haue remayned in his graue, or in some certain corner without any speaking of him at all. I had forgotten S. Petronel y^e dou­ghter of sainct Peter, who hath her body whole at Rome in her fathers church: Item more reliques besides at sainct Barbares. But yet neuer­theles she wanteth not therefore to haue another bodye at Maus, in the Iacobines couent: the which is ther had in greate solemnitie, because it doth heale agues. For so muche as there hath bene diuers sayncts na­med Susan, I cannot wel tel if their intentiō haue bene to attribute two bodies to one. But yet is it that S. Susan hath one bodye at Rome in [Page] the church called after her name, and another at Thoulouse. Sainct He­lene hath not bene so happy: for be­sides her body that is at Venise, she hath wonne no more, then one head only, the which is at sainct Gerion of Colongne. Sainct Vrsulye hath surmonted her herein: for first her bodye is at sainct Iohn of Angell: she hath moreouer a heade at Cologne, one portion at y^e Iacobins of Maus, another at the Iacobines of Tours the other at Bergerate. As concer­ning the companye, which men doe call the eleuen thousande virgins, they maye well haue of them euery where. And in dede, they haue bene much boldned herby, for to lye more largely and liberaly. For besides an an hundred cartesful of bones, y^t are at Cologne, ther is scarsly no towne ī al Europa, which ar not furnished therw^t, either ī one church or many. If I shuld begin to ētreat of y^e comō sort of saincts, I shuld enter into a forest, wheras I shuld neuer find way to go out: wherefore I wyll alledge [Page] certain examples in bypassing wherby one may easly iudge of al the rest. At Poiters there are two churches which ar at varience for S. Hilaries bodye: to wit, the Chanons of hys church, and the monkes of Selle. The debate or proces remaineth, vntill visitation be made. In the mean time the Idolaters shalbe constray­ned to worshippe two bodyes of one man: the faithfull shall leaue the body at rest, where as it is, not caring for it. As concerning sainct Honorat his body is at Arles, and also like­wise at the yle of Lyrens, near An­tibon. Sainct Giles hath one of hys bodies at Thoulouse, & another at a towne of Langedoc, which beareth his name. Sainct William is in an abbey of Langedoc, named S. Wil­liam of the wildernes, and also in a towne of Aussoy, named Ecrichen, with the head apart: albeit y^t he hath another head in the suburbe of Tu­ren in Iulle, in the abbey of the Guiliernites. What shal I sai of S. Sa­phorin or Simphorien, who is in so [Page] many places, both ī whole bodies & in bones? likwise of s. Woulfe, who is at Asserre at Senes, at Lion, and also some did make men beleue that he was at Geneue. Asmuch of sainct Ferreoll, who is altogether whole at Vze in Langedoc, and at Brinde in Auergne. At the leaste it is nede­ful they shoulde consult together for some good remedye, that their lyes maye not be so much discouered: as the Chanons of Trier haue done w^t them of Lieg, touchyng the head of sainct Lambert: for they haue geuen a certaine summe of money, for the interest of the offerings, to the ende they should not publikly shew them for feare least men should be astoni­shed to see them in two townes so neare together. But it is as I haue said in y^e beginning thei haue neuer thoght or loked for to haue any that should controle them, who durste be so bolde as to open his mouth for to declare and shew their impudencie. One might aske how these relique Iugglers, seyng that they haue so [Page] vainlye & curiously imagined al that hath come in their braines, and in blowyng haue forged what soeuer hath pleased them) haue left behind them and forgotten y^e notable thin­ges of the olde testament. To this I know not what to answer, but that thei haue despised them, because that thei hoped for no great profit of thē. But yet they haue not all together forgotten them: for at Rome at S. Maries aboue Minerue, they saye they haue the bones of Abraham, I­sac, and Iacob. At sainct Iohn of Latrans thei boste to haue the arcke of y^e couenant, with Aarons rodde: and yet neuerthelesse, this rod is also at the holy chappell of Paris, and they of Sayncte Sauiours in Spayne haue a certaine piece.

Moreouer besides this thei of Burdeaur affirme that the rod of sainct Mertial, which is shewed ther in S. Seuerins church, is the self same of Aaron. It semeth that thei woulde haue made a new miracle, to enuye god w^t: for as this rod was turned in [Page] to a serpent by his vertue, euen so nowe thei haue cōuerted it into thre rods. It may wel be y^t thei haue many other monakles of the olde testa­ment: but this wherof we haue spo­ken suffiseth to declare y^t they haue as largely delt w^t this parte as w^t al y^e rest. I now pray thee reader to be mindfull of that which I haue saide in the beginninge. That is, that I haue not had commissioners for to visit the reliques of al the countreys whiche I haue here before mencio­ned.

Wherefore, that whiche I haue said must not be taken or counted, as a ful and perfect regester or inuento­ry, of all that may be founde.

For I haue named but onelye a­boute halfe a dousen Townes of Doutchelande. I haue named but thre of Spaine, as farre as I know. Of Italye, aboute the numbre of fyftene. Of Fraunce from thyrtye to fourtye: And yet of those haue I not spoken, all that is to be sayde in that behalfe. Let euerye one then [Page] coniecture in himself what a heape & nūbre it shuld be if one shuld orderly place y^e multitude of reliques y^t are through out al christendom. I mean only the countreys that we know, & where as we vse to trauail. For the principal is to note that all the reli­ques that they do shew in these countreys of Iesus Christ, and of the prophetes, men shal find them aswel in Grecia and in Asia, and in other re­gions where as there are Christian churches. But I nowe aske, that se­ing the orientall christian churches say that all that we thinke we haue here with vs, is with them, what resolution or assurance one may haue thereof? If one shuld contrary them alledging that such a sainctes bodie was brought away by marchantes, another by monks, another by a bi­shop: one part of the crown of thor­nes was sent to a king of Fraunce, by the emperour of Constantinoble the other part conquered by war, & so of al the other pieces: thei would nodde and lifte their heades in moc­kage. [Page] Howe shall one auoyde these quarelles? For in a doutfull matter it is requisite to Iudge by coniectu­res. Nowe in so doyng they shoulde alwayes wynne the vpper hand: for that which thei haue to sai for theyr part, is more lyke to be trewe, then all that one can pretende of the par­tie on this side. It is a troublesome and angry matter to intermedel for them that woulde defende reliques. For to make an ende, I pray and exhort all readers in the name of God to employ them selues to vnderstād y^e trueth, whilest y^t it is so manifest and openly shewed them, & acknowledge that this is done by a singuler prouidence of God, that they who woulde haue in suche sorte decey­ued the poore worlde, haue bene so blynde that they haue not considred or thoughte howe they myght haue had better hid and couered their lies but as the Madianites who hauyng their eyes pulled out, were at strife and varience the one agaynst the o­ther. So we see that they make war [Page] against them selues, and mutuallye belye the one y^e others. Whosoeuer wil not harden th [...]r heartes, to re­pugne against al reason, and truth. Albeit that he be not fullye instru­cted or persuaded in him self, that it is execrable Idolatrie, to worshippe any kinde of relique what so euer it be: yet neuerthelesse he seing so eui­dent falsheade, shall neuer haue the heart so much as to kisse any one of them: and what deuotion so euer he hath had to them before, it shall be fullye and altogether extinguished. The principall should be as I haue sayd in the beginning to abolishe a­mongest vs christians this heathen­ly superstition, of canonising the re­liques, aswell of Iesus Christe as of his saincts, for to make idols. This kind of doinge is a filthy polution y^e which ought in no wise to be suffe­red in the church. We haue already showed by what reasons, and wit­nesses of the scripture it shuld be so. If any be not cōtent or satisfied therwith, let him consider the vse of the [Page] auncient fathers, to the end to con­firme him self after their examples. There hath bene many holy patri­arches, many prophetes, many god­ly kings, & other faithfull in the old testament: God had ordeyned more ceremonies in that tyme, then we ought to haue in our tyme: Yea, it was requisite that the buriyng pla­ces shoulde be more gorgeouslye and fairer made, then now, for to repre­sent by figure and shadowe the glo­rious resurrection, for so much as it was not so clerely reueiled by word as we haue it: doe we read that they haue plucked the bodies of sainctes out of their sepulchres for to make puppies of them? Abraham the fa­ther of al the faithfull, was he euer taken vp? Sara also Princesse in the Churche of GOD, hath she bene taken oute of her graue? Haue not they lefte them at rest with all the other saynctes?

Moreouer Moyses bodye, was not it hydde by the wyll of God, so that men could neuer finde it?

Hath not the deuil foughten against the angels as sainct Iude saieth? Wherefore is it that the lorde hath hyd it from mans sight, and the de­uil would there again place it? It is as euery one doth confesse that God would take from his people of Isra­ell the occasion of Idolatrie: The deuil on the contrary part would esta­blishe it. But some will say the peo­ple of Israel were inclined to super­stition. I aske what we are: is there not without comparison more per­uersitie amongest the christians concerning this matter, then euer was amongest the Iewes? Let vs consy­der what was done in the auncient churche: I graunt you the faithfull, haue alwayes taken paines to withdraw the bodies of Martyrs, for that they should not be eaten of dogges, or beasts, or byrdes, & haue honestly buried them: as we reade both of S. Iohn Baptist and of sainct Steuen. But this was done for to bury them in the earth, for to leaue them there vntyll the daye of the resurrection: [Page] and not for to place them in mans syght, for men to knele before them. This wycked pompe of canonisyng them was neuer broughte into the church, vntyll such tyme as all was peruerted, and as it were propha­ned: partly by the beastlinesse of the priestes and pastors, partly by their couetousnes, partly also because thei could not resist the custome, after y^t it was receyued: And partly in that the people did seeke to be abused in setting their mindes rather on chil­dishe playes, then on the true wor­shippynge of God. Therefore, that which hath bene ill begon and esta­blished against all reason, oughte to be clean abolished, who so wil rightly correcte the abuse. But if one can not come at the first to thys vnder­standing, at the lest let him come by litle and litle: and let him open his eyes for to discerne what the reli­ques are that they do shewe. Nowe this is not harde to be sene, to them that wyll vnderstand. For amonge so manye euident lyes, as I haue [Page] mencioned where shall a man chose one true relique, of y^e which he may be certainly assured? Moreouer, this is in a maner nothing which I haue touched, in value of that which re­maineth. Yea in the meane time as this boke was a printing, one dyd shew me of the third foreskyn of our lord Iesus, which is shewed at Hel­deshem, whereof I had made no mencion. There is an infinite num­ber of such like. Finally the visitati­on of them would disclose and vnco­uer yet an hundred times more then al that one could say or speake ther­of. So then let euery one particuler­ly take hede that he suffer not hym­self as a beast to be drawen or led after his own braine, not perceyuing neither way nor meanes for to haue any grounde. I remembre that whi­ch I haue sene done to the idols of our countrey, being at that time a litle child. When sainct Steuens day drew nere, one did aswell trym the hattes and images of the tirauntes that stoned him (for so thei are cal­led [Page] in cōmō language) as his image The poore simple women, seing y^e tyrantes so decked and set in order, toke them for Sainct Steuens fe­lowes, and so euery one of them had their candell. And moreouer this was done to the diuell Sainct Mi­bell. So is it of the relique: for all is so mingled and confused, that one can not worshyp the bone of a Mar­ter, but he shall be in danger to worship the bones of some certaine Murtherer or thefe, or els of an asse, or of a dog, or of a horsse, neither can one worshyp our ladyes ringes, or her comme, or girdell, but one shall be in danger of worshipping the ringes of some certaine hoore. Wherefore, take hede of the danger who so will for none from hense forth can pre­tende any excuse of ignoraunce.