Miracles unmasked. A TREATISE Proving that MIRACLES are not infallible signs of the true and Orthodox FAITH: That POPISH MIRACLES are either sergeant or devilish. Evidently confirmed by authorities of holy Scripture, of ancient Doctors, of grave and learned Spanish Authors, by weighty reasons, manifest examples, and most true Histories which have happened in Spain, and appear in Books there Printed. By FERDINANDO TEXEDA, Batchelar in Divinity. LONDON: Printed by T. S. for EDWARD BLACKAMOOR, and are to be sold at his shop at the South door of Paul's Church, 1625. TO THE RIGHT Honourable, JOHN EGERTON, Lord ELSMERE, Earl of Bridgewater. Right Honourable: THis small TREATISE which I composed in my own language, I now set forth in the English tongue; urged thereunto by the importunate entreaty of some friends of mine, who persuaded me that it would be no less for the good instruction of faithful Christians, than the destruction of them which are not so. The many benefits, and charitable favours which I have received at your Lordship's liberal hands, seem to call upon me, and tell me that I aught (to comply in part with the strict obligation wherein I stand bound to your Honour) to dedicated the same to your Noble self: hoping that the same reason by which I offer this small manifestation of my grateful heart to your honourable protection, will be a sufficient motive to your Lordship to accept it, and give it a favourable aspect: For where a Noble mind hath once conferred benefits, those benefits may lawfully be taken as seals to an obligation of future favour. Since the sacrifice which jesus Christ made of his precious blood for our redemption, is acknowledged by his divine Majesty as a most powerful inducement whereby we may expect every day new blessings from the same fountain. And I have a most strong hope that your Lordship will not reject this piece of service, because small in respect of your greatness; for your breast is Princely, Et non minus est regium, atque adeo humanum paruula accipere, quam largiri magna; And your Lordship's gracious acceptance hereof will impose a new bond upon me, to pray the Almighty to enrich your Noble soul with continual infusions of divine graces, and to pour down on your honourable estate and family, hourly showers of transitory blessings. Your Lordship's devoted in all humble duty, FERDINANDO TEXEDA. The Books out of which this Treatise is gathered, are these following. 1OBras del Maestro gracian, impressas en Madrid. Anno 1619. 2 Coronica y historia de la fundacion y progresso de la prouincia de Castilia del Orden de san Francisco, etc. por el P. Salazar. En Madrid. Anno 1612. 3 Historia y Anal relation de las cosas que hizieron los padres de la Compannia de jesus, por las partes de Oriente, etc. Por el Doctor Figueroa. En Madrid. Anno 1614 4 Sermons de Payva. En Madrid. Anno 1617. 5 Discursos para todos los Euangelios' de la Quaresma por el P. Maestro Fonseea. En Madrid. Anno 1614 6 Tesoro de la lengua Castellana, oh Espannola, por el licenciado Covarrwias. En Madrid. Anno 1611. 7 Desenganno de Sierra. En Madrid. 8 Prado espiritual por el doctor Sanctoro. En Valladolid. Anno 1614 Relation de la santidad y llagas de la Madre Maria de la visitation, Priora que fue de la Annunciada de Lisboa, y lo que few declarado en la sentencia que sedio. En Sevilla. Anno 1589. 9 Historia de san Antonio de Milan por Mateo Aleman. En Sevilla Anno 1605. 10 Tratadoes de Sosa. En Salamanca. Anno 1623. 11 Venida de Christo por el P. ojea. En Medina del Campo. Anno 1602. 12. Historia de la sagrada Orden de predicadores. En los remotes Reynos de la Etiopia por el P. Vrreta. En valencia. Anno 1611. 13 Tomo 2. de la Monarchia de Pineda. En Barcelona. Anno 1620. 14 Philosophia moral de Ecclesiasticos por el Maestro Torres. En Barcelona. Anno 1621. 15 Quarto tomo de la perfetion, por el P. Puente. En Pamplona Anno 1616. 16 Historia del gran Reyno de la China por el Maestro Nendoza. En Anucres. Anno 1596. Con privilegio. 17 Isagoge in totam sacram Scripturam, Autore Ludeuice de tena Episcopo Dertusensi. En Huesca, Anno 1622. The PROLOGUE. TRue Religion and Faith is a matter of so great consequence, that who so professeth it not, cannot enter into the kingdom of heaven: For (as the Apostle teacheth) we are saved by faith. Ephes. 2. The first part whereof is the knowledge and acceptation of sound Doctrine; according to which, Damas'. lib. 4. de orthod. fid. cap. 12. Damascen learnedly concludeth, that it is impossible to be saved without Faith. Therefore we aught with great study, care, and diligence, to procure, embrace, and hold firmly the true Orthodox and Apostolical Religion, seeing without it we cannot hope for any thing but condemnation and death. But seeing in these our days there are so many and diverse Religions, it is requisite we should use a careful and judicious examination, that none may be so hardy as to preferte unto us, dross in stead of Gold, nor we to admit and lay hold of Heresy in stead of truth, and so undergo a disastrous shipwreck of eternal salvation: so Christ the principal Pastor of the Church, counselled, taught, and charged us; saying, Beware of false Prophets. Math 7. But because in this Scruteney, seldom times we encounter aright, but often times we fail; it is most important, and absolutely necessary, to learn and observe some means by which we may infallibly distinguish that which is precious, from that which is base, and the truth from falsehood: For as there is a touchstone to try Metals by, so it is fit we should have some measure and square by which we may discuss and rule Faith and Doctrine. This Rule and Square of Faith, we Protestants affirm to be the sacred Scripture comprised in the Books of the Prophets & Apostles, & this is evident by many places of the said Scripture, as many of our Doctors have proved very perspicuously, to whom I refer myself, being content for this present to confirm this doctrine with the authority which is of no small account, especially amongst us Spaniards of the learned Doctor, Tena in Isag. in tot. sacr. script. Vocatur Scriptura instrumentum ab Augustina, quia probatissrna instructio est de nulla falsitate suspecta; quare, & Canon, vei Regula dicitur, quoniam ad illam, utlydium lapiden sum fidoi dogmata examinande. Tena Bishop of Tortosa: Saint Augustine calleth the Scripture an Instrument, because it is a most approved instruction, and suspected of no falsehood, therefore it is called also a Canon or Rule, because points of Faith are to be examined by it as by a Touchstone: The Bishop of Rome is of a fare different opinion from Tortosa; for he casting Scripture aside, because it manifestly convinceth his Doctrine, propoundeth some exterior signs and marks, by which he would have us to judge of and discern true Religion and Christian Faith; these are the Antiquity of the succession of Ecclesiastical Ministers, Monastical Sanctity, Miracles, and other such like, which are fit to obtenebrate, then to enlighten the eyes of the understanding in the way of salvation. My scope and purpose is, to make it obvious and plain to the eyes of all who shut them not as Moles, that they may not see, the incertainty and vanity of these signs which the Papists do so highly esteem; but in this Treatise I will only speak of that which concerneth Miracles, reserving the remainder for other discourses, which God willing I will in fit time print. And because every kind of Doctrine hath its validity from the authority of him that teacheth it, or from reason, that evinceth it, or from those Authors which uphold it; though there be wanting sufficient authority unto my person, yet I will endeavour to verify what I have here said, by such Doctors as cannot easily be rejected in regard of the authentic reputation they hold amongst those of my Nation, for whose benefit and good I have undertaken this labour, and am ready to employ that small Talon which God hath given unto me, for the salvation of their souls; yea, if need so required, to lay down my own life for them: I beseech the divine Majesty to bless this my small work, that the faithful may gain profit and benefit by it, and that it may redound to the glory of his most holy name. That we cannot, nor aught to judge of Religion only by Miracles. We deny not but that true Miracles are the seals and testimonials of Evangelicall Faith, but we distinguish between Christian Faith when it was to be propagated, & now that it is propagated: when it was to be propagated amongst the Gentiles, Christ endued his Ministers with the gift of Miracles, because as Saint Paul saith, at that time Faith was a scandal to the jews, & folly to the Gentiles; and therefore it was greatly countenanced by Miracles, which increased the number of the faithful; but now they are not necessary, because Faith is already greatly defused throughout the world, and sufficiently fortified by the miracles of the first ages, so that now it is not sare, but rather very dangerous to judge of Religion merely by Miracles. And that this may clearly appear, we must first observe, that Miracles are not the perpetual companions of true and Catholic Doctrine; according to the Assertion of the learned Father Puente, Puente 4. tomo de la perfetion pag. 619. in these words: The Doctors and Preachers cannot ordinarily authorise their persons, nor the Doctrine they teach by Miracles, because they are not now behooveful amongst Christians, neither have all power to do them: of the fame opinion is Doctor Fonseca, Fonseca ensus discursoes. pag. 220. and proveth it by three reasons: the first, because many were and are converted without them; the second we mentioned formerly; to wit, that the Primitive Church being in its minority, had need of Miracles, which the Church now being in its full growth requireth not; the third is, because where holy Scripture is, there is no need of Miracles. All which my Author proveth by testimony of the Scripture: Torres ensu Philosophia. Pag. 155. Chrisoft. in ca 13 Gene. hom 35. & in Acta hom 19 Now conformably unto this last reason of Fonseca, Doctor Torres saith, with Saint 10. Chrisostome, that the reading of holy Writ is sufficient to supply Miracles; and further, we cannot find a means more conducible unto the end we aim at, seeing that unto the reading of holy Scripture, Miracles nor Signs from heaven are of no necessity. That Miracles are also common to False-Teachers, THis Doctrine, Fonseca, Fonsecaibid, pag. 91. whom we formerly alleged, proveth by Miracles, which the Scripture foretelleth Antichrist should do, as also by the example of the Witch, which the devil caused to appear in the shape of Samuel, and by that of the pharisees which did cast out devils by unlawful conjurings and exorcifmes. Father Ojea saith with Saint joh. Chrisostome, Ojca a Ojea hasta laoja 1602 deal tratado de la venida de Christ. that to cast out devils out of the bodies of those that are possessed, is common both to the Ministers of God, and those of Satan: When thou seest any (saith Chrisostome) that casteth out devils out of bodies, if he preach not truth, and work not righteousness, such a one is not a Saint, nor true Minister of God: But if contrarily thou seest that he Preacheth truch and worketh righteousness; such a one, though he cast not out devils, hold him for a man of God and his true servant and Minister. The same Oiea testifieth, that amongst the Gentiles, there want not Miracles and prodigious signs; The Emperor Vespasian being in Egypt, restored sight unto a blind man, and to one that was lame in foot or hand, he rendered his former health and strength, as is related by great Authors, whereof Father Pineda is one; Pineda in Monarch iom 2 lib. 11 c. 25. §. 2. and those of China, which are notable Idolaters, have amongst infinite other, three Idols, of which they publish as a certain truth, that they have done, and daily do many Miracles, as Mendoza relateth; who confesseth that they might take effect according to their report. That the Romish Religion is not Eminent by the glory of true and divine Miracles. THis is proved, because the Miracles whereof the Church of Rome so much boasteth, branch themselves into three kinds: the first containeth many fictitious Miracles which never happened; the second containeth such Miracles as happened only by the outward appearance: the third kind hath an aspect upon such prodigies as happened really and truly, but by the illusion and Artifice of the devil. I will handle these three kinds, and in the first place, the first. Of this first kind of feigned Miracles which never happened, there are so many publishers in the Church of Rome, that long since it caused a law to be ennacted in Spain against them, the words whereof are these; L 10. primae partitae tit. de las Eglesias. Many discover or make altars in open fields, or in towns, saying, that in those places there are some of the Relics of the Saints, which as they pretend, work Miracles, and by this means induce people to come from many parts thither in pilgrimage, Sierra en su desenganno pag. 209 that so they might make benefit by them, etc. And presently it sets down a way to remedy this evil: but how little benefit resulteth from this law, daily experience showeth us, this matter growing every day worse and worse. Father Sierra lamenteth this Evil, saying; I am much afraid that merchandise willbe made of devotion; & that the truth is not sufficiently examined, because some are interessed in it, the Miracles which are accounted unto us of the Saints, not canonised by the Church, are not all of them certain. Primera parte de Don quixote pag. 543. Another Spanish Author saith, that in divine Comedies, the Authors of them do invent infinite false Miracles; and also in humane Comedies, they attempt the doing of Miracles, which is in prejudice of the truth When a Merchandise is vendable, every one laboureth to employ his stock in it to enrich himself. In the Romish Church, Miracles are very vendible, and therefore not only Clergymen and Friars, but also Camodions traffic in them, and not only they, but much other secular people, as well men as women practise this Merchandise; of all which, Gratian en sus Obras pag 41. complained Doctor Gratian, saying, the world for our sins is come to an end, for there are some which make benefit and gain of sanctity, giving out that they have revelations, that so they may have gifts and presents. The same Author saith, that he met one day with a notorious thief, whom he bade to amend his evil life: Vide ibid. pag. 94 he answered, That he had about him a certain printed prayer, which by Revelation he knew was of such efficacy, that whosoever carried it about him, could not dye without confessing his sins, and therefore he cared not for leaving his ill life. Spain is so full of such and the like Prayers, often times imprinted by permission of the Inquisitors, that it drew from this Author, these notable words, in these matters of superstitious Nominas, Vbisup. Covarrubias en el tesoro de la lengua Espannola. Verbo Nomina. much harm is done amongst the common people. Let us hear Doctor Covarrubias, who will tell us the Etymology of Nominas, and withal confirm that which we would prove. They were wont auntiently to carry purses shut, and in them certain writings and names of Saints, and so long as there was no corruption nor superstition mixed, they were commonly the Gospels of the four Evangelists, and the names of Saints from whence they were styled Nominas, and this was very lawful and religious, but since they did annex many other Apocryphal prayers, which they so entitled, that he which hanged them about his neck, should not dye by fire, water, nor by sword, nor by sentence of justice, and that the hour of his death should be revealed unto him. Others have foisted into the said Nominas a hundred fopperies, which have neither head nor foot; he proves it by this example: One of these mockers gave a Nomina unto an Host which was ready to be brought to bed, affirming that she should be well and safely delivered; they made him sup well, and gave Provender to his Mule, and on the morning he took his journey; they through curiosity desirous to see what was written within, found a schedule to this purpose, Coma mi mula, y cene yo, si quiera, para, si quiera no: that is, let my Mule feed, and me sup, I care not whether she be delivered or no: It is not remote from my intent to insert here a famous fiction and deceit, by which a proflygate villain caused for many ages diverse to weep, and not a few to laugh; he clothed himself in a very ragged garment which he had stolen from an Hermit, & put about his neck, a rosary of Beads as big as Walnuts, that the greatness of them might make them more visible and ocular unto all; (in him is verified the Spanish proverb, El rosorio all cuello, Y el diable en el cuerpo, which saith) Beads about the neck, and the Devil in the body;) he girt about him a massy chain of iron, his stockings and shoes were such as he brought with him into the world, that he might be reputed not only for a Friar, but for a Friar; he shaved off his beard, peradventure to make a brush to sprinkle holy water when he was in his Hermitage: in conclusion, he so disguised himself, that his own mother could not know him, though she had viewed him with as many eyes as Argos had, they which saw him, were so fare from taking him for what he was, that they held him another Saint Hilarion, or one of the Celebrious penitent Hermits, mentioned in the papistical Legends: So this holy and blessed Hermit, fastening his eyes on the earth, as if he were seeking of pins, began, Con passos de frail combidado, to go as fast as a Friar invited to dinner towards the Province of Biskaye, resolving to seat himself in a City of it, called Durango: He made choice of this City and Province, as judging the people of Biskaye, the most simple and ignorant of any other in Europe, that so he might with facility make sale of his pharisaical hypocrisy, instead of Apostolical virtue, and his juggling tricks in stead of admirable wonders: He came to Durante in an unhappy & disastrous hour, for those of Durante who entertained him, and lodged him with such singleness, humanity, and courtesy as was worthy of that noble nation, being thereunto obliged by his penitential habit, that modesty and sanctimony which they saw in his outward actions, the opinion they conceived of him was such, that they publicly honoured him as a blessed Saint, and said, that God had sent him untothem, that by his good example and religious conversation, he might rectify their lines, and reform their manners: They assigned him an Hermitage not fare from the City, that he might more conveniently devote himself to his heremetical exercises; the simple women began to visit him in his Hermitage, every one striving according to her ability to carry him some thing to supply his want, and mitigate his poverty: finally, in a short time, this cunning Imposter could so insinuate himself into these ignorant women, that he thought he could persuade them to do what he would, such was their simplicity; and seeing that he had no need of riches, because the gifts and presents which they made him, for adorning of an Image of the Virgin which he had in his Hermitage, would plenteously suffice him all his life time, he determined to lay hold on the occasion offered unto him, causing these women to change that holy and spiritual affection they bore him, into a flagitious and carnal one; He made no long delay to execute his purpose, for the day after, he began as well in the conferences which he held in his Hermitage, as in others which he used among the people, to publish as a thing known by revelation, authentic, express, true, and communicated by the spirit of God, that the precept of brotherly charity required, that amongst neighbours, even women should be common, and persuaded this as a truth, and so he finally enjoyed his damnable and filthy desire, until his deceit was manifested, and so he was forced to betake him to his heels, and to relinquish his habit for being discovered; hence grew the Proverb of la charidad de Durango, the charity of Durango, used when a woman prostituteth her body and honour; and because he was call Alonso, they so deadly hated this name, that though it be a very common name in Spain; not any one in the City is so called, & if any stranger so called, repair thither, he changeth his name, which if he did not, they would stone him to death. For my part, I never was in that City, but I testify before God, that I have heard diverse Friars of my Order, which lived there in a Monastery, to aver all this for a truth, whereof the common Proverb formerly mentioned and used throughout all Spain, is an evident argument. He that would be further informed concerning the Miracles feigned by Friars, let him see the books quoted in the Margins, the Author of the first being a Dominican, Historia de la sagrada Orden de preaicaderes en los remotos Reynos de la Eliopia pretendeth to prove, and that by no few Writers, as also by eye-witnesses, that in Ethiopia, there are many Monasteries of his Order, and that the Friars of them do daily work great Miracles. The Author of the second book being a jesuite, Historia Y Anal relation de la scesas que hizieron los padres de la compan tia de Jesus, por las partes de Oriente, etc. maketh an express Tractate, in which he evidently demonstrateth, and by many ocular witnesses, that whatsoever the Dominican saith, is merely false; and that the Friars which he saith are of his Order, are notable Heretics, and that their Miracles, in case they be devoid of true faith, are elusions of the devil, to persuade them that they have the true faith, etc. And hence we may conceive what credit is to be given to Papistical Miracles. The second sort of Papistical Miracles, comprehendeth sergeant or humane signs which were seen to happen, but were not true Miracles, though they seemed to be such to the spectators. Such are the Miracles recited ever-and-anone in the Papistical Legends concerning Images that sweat blood, whose hair and nails grow, the which almost all the common people, and many others of better rank, believe really to happen in some of our Spanish Images: but the truth is, that Friars to attract the people and the alms of such as give credit to them, to their Monasteries, do fasten sergeant hair to some Images of Christ crucified, and apply false nails also, the which sometimes they take away by night, placing in their room others differing from them; and by such slight (for herein they are dextrious Artifts) they persuade the ignorant and simple people, that the hairs and nails do truly grow, and with semblable jugglings they counterfeit the sweeting of Images: but let us hear a learned person of Spain what he saith, and thinketh of such Miracles and the actors of them; You must not credit, saith he, Mateo Aleman en la historia de san Antoniode Milan pag. 107. what ignorant and unconscionable men affirm, saying, there are Images that sweated blood, whose hairs wax, and nails are cut, it is an untruth, a mere invention and knavery: he addeth, an Image of wood, or other mettle, cannot evacuate sweat, neither doth its hair grow, for it is counterfeit, nor consequently the nails which are carved by the hands of a wretched man, and in liveless wood: The nails (observe this) which truly grow, are the infernal avarice of those who invent them for their abominable ends: these and such like stratagems, acquire to the Friar's immunerable riches, to which no Indies but those of Purgatory, which are the non ultra, are comparable. There are Images which maintain very opulently a great multitude of Friars; because upon the bruit of Miracles, infinite people resort to them with money in their hands, for the sight of such Imager is prohibited to such as buy it not: Of which number is our Lady of Atocha, of Monsarrate, of Puy, the holy Crucifix of Burgos; All these are houses which from a mean beginning are by reason of the Images grown to so an incredible greatness, that now they are the richest and most splended in all Europe. That of Burgess is of my Order of the Augustine's, of which I can report as an eyewitness, that it may enter into competition for riches with a City. When I was there, I diligently laboured to see some Miracle of those infinite ones which the Friars diuulged daily of that Image, but I could never see any, and it happened alike to many of my Companions, and therefore one of them was wont to say, that the Miracles of that Image were as thefts, which for the most part are done by night in the dark. To the second sort of Miracles, Salazar en la histo. de la prouincia de Castilia de san Francisco, pag. 44. appertaineth that which some others relate of a certain religious woman, which in Bolonia was held for a Saint, and shown the wounds of the holy passion of our Saviour in her feet, hands, and side, and many times the blood distilled from her head, as if it had been pierced with a crown of thorns; and in fine, it was all found to be imposture and cozenage: Of this I could allege many Histories, as this Author acknowledgeth, but for avoiding prolixity I omit them, contenting myself with one most true precedent, which not many years since happened in Spain. There was in Valladolid, a famous City of Spain, a jesuite, who was so in love with a noble Widow which was wont to confess unto him, that perceiving by her confession, that she was an impregnable castle, as being most chaste, and fearing God, resolved to conquer her by an extraordinary and miraculous way, to which intent, he suborned with many gifts, one of the said Ladies Gentlewomen, that with all secrecy, she should put upon, or near the Bolster of the Bed where she slept, a little schedule, the which she accordingly performed, and her Mistress going to bed, found it, and much marveling at it, called her Servant, and asked her if she had laid the schedule there; she answered no, assevering it with a thousand oaths and protestations; this (and because her Lady reputed her for an honest virtuous maid) caused her to think that she knew nothing of the writing, & because there was no body else in the house, she was persuaded that it was sent from heaven: she remaining alone in her lodging, having first charged the Damsel touching this secret, and reading the schedule, found the contents of it as followeth: Most dear Daughter, I have elected you, that in this deplorable time, you should be the Mother of a Son, that shall reform the world, and this must happen by the co-operation of a man, choose whom you will, but marry not, for my will is that thou remain a widow. If the reading of this schedule bred admiration in her, it is needless to conjecture, it is sufficient to tell you, that presently after break of day, she went to seek her Confessor, to whom she declared sub sigillo confessionis, what had befallen her the former night, and entreated him to counsel her what he thought best; he persuaded her after large conferences, (note the great subtlety of the jesuite) she should not lightly believe it, because Satan is wont to transfigure himself into an Angel of light, to delude the better sort, and that she should recommend that business hearty to our Lady, and that he would also do it, that she might inspire what should be best: and thus the Lady returned to her house, and spent the greatest part of the day in recommending unto God the good success of it, and when night approached, she entered into her chamber to lie down, where she found a second schedule to the same purpose; presently the next morning she returned unto her Confessor, who persuaded her to tarry yet another night, and if she found a third, than she might hold it as a thing ordained by heaven, and should dispose herself to the accomplishment of it; she found one the next night conveied thither by the means above specified, and communicating it unto the jesuite, both of them determined, with his no small delight to begin the execution of that which was contained in the schedule, which was ennacted the same day in the house of the said Lady, and continued some days, with the great shame and disgrace of the Lady, and with such impudence and perpetude of the jesuite, that she thought it past the bounds, not only of a devout and spiritual man, but of the most carnal and brutish one in the world, she began to suspect that this Companion had been the Author of the Miracle, which surmise increased, because after she had told him that she was with child, and that therefore no further action was needful, in as much as when the end aimed at is attained unto, the media conducing thereunto cease; he notwithstanding ceased not to importune her, and also to force her with small modesty to do that which she would have excused: These and other considerations, moved her to tell the jesuite, that because her neighbours began to murmur and judge ill of his frequent visiting her, it was meet he should totally forbear her company; of necessity he was fain to yield though unwillingly: When her time of child-bearing was come, she had a fair Daughter, and so perceived that the jesuite had beguiled her, she acquainted her kindred with the business, who notwithstanding all the diligence they used, could not deter the malefactor who was fled away. There is no other which I know hath written this History, but the common fame of it in Spain implies the truth of it. To the last kind appertain Diabolical Miracles, which were only juggling tricks, or did really happen: to this we refer casting out of Devils, healing of the sick, giving sight to the blind, etc. THat which Father Ojea saith of the Miracles of Vespasian, Ojea en la vida de Christo pag. 154. who restored sight unto a blind man, and healed a lame man, his words are: The devil could mingle with the spittle of Vespasian, some powders of particular virtue which might forthwith take away the clouds, and disperse the other obsticles which were in the eyes of the blind man, that he might recover his sight; and when he touched with his foot the other which was lame, he might apply another remedy of those many which are extant in nature, which he knoweth well through his long experience, and so he might be healed. We judge the same of Papistical Miracles: It cannot be denied but diverse marvellous effects have been produced among them, but either by deceit or art of the devil, sometimes the Friars themselves not knowing it, & sometimes holding correspondency with the devil: That this is so, the reasons following conclude, I. Because Papistical Miracles are to corroborated superstition & false Doctrine, & therefore cannot be essentially divine; but that they confirm false doctrine, I prove by this ensuing example; Lib. 4. pag 56. deal prado espiritual. the first whereof is of an Abbot which absolved a Friar after he was dead, and imposed a punishment upon him that he should be in Purgatory until his body were buried, as soon as the deceased heard this, he gave a great & fearful shout, which was heard all over the Monestary, saying, O merciless Father, why have you enjoined me to abide so long in Purgatory? This example containeth, first, three, and those no small errors of the Romish Church; to wit, the doctrine of Purgatory, that of humane satisfaction, and the necessity of auricular confession, and infoldeth also another error not only repugnant to truth, but also contrary to that which the very Church of Rome iself believes; to wit, that a man may be absolved from his sins after he is dead: And here I would entreat the first Monk that readeth this, to tell me where that Friar which departed was, until his Abbot came to give him absolution; for I cannot conceive where he might sojourn during that interval; for in Purgatory he could not be, whether (if we give credence unto Papists) none entereth until he hath received absolution of his sins, neither by the same reason could he be in heaven, because the Papists do not sand the souls that have been in heaven unto Purgatory; but contrarily, Nun's can never come out of the Monestary. they sand those that are in Purgatory unto heaven. As little could it be in hell; because as schoolboys know, there is no redemption; & therefore the Priests saith not, deliver us Lord, ab infero, from hell, but, a porta inferi, from hell gate, and if once thou interest there, thou mayest make full account to be a Nun of hell: well, if this Friar was neither in heaven, Purgatory, nor in Hell, where was he? alas I had forgot Limbus, but it is all one, for what had Limbus (a place destinate to Innocents) to do with this nocent Friar, which forgave not his own Abbot, even then when he dealt so compassionately with him? The second example is of a Gentleman, who having vowed to turn Monk, was condemned for not being complete in his vow, (though at the hour of his death, Jbid pag. 45. he used all the diligence which a good & faithful Christian might use for acquitting of his conscience: After his decease he appeared unto an Abbot, which asked him; What doth the blessed Saint Vincent for thee, perchance he doth not assist thee in this thy necessity, seeing thou hast given so much money to his Administrators, that they might labour in building of his Monestary; to whom the Gentleman answered, I resorted to him, but he hath made me wait many days to talk with him, & when I could not do it after many tedious attendances, I now despair of ever talking with him, or having his favour; it were frivolous to employ any arguments to persuade the learned, or those which are not altogether ignorant and blind, that this is one of the most vain Monastical fables, or ridiculous elusions of Satan; I say, for satisfaction of the ignorant, that this example hath for end and scope, the authorising of one of the most pernicious errors of the Church of Rome, (viz) that the vow of leading a Monastical life, is not only lawful, but also that he which performeth it not, can by no means be saved, how solicitous soever he be for clearing of his conscience. I would have the Papists tell me, if those days, which were not a few if we believe the Papists, that Saint Vincent caused this poor Gentleman to dance attendance, preceded his condemnation yea or not; for if they did precede, then is it indubitorily false, that every one heareth at his death the sentence of his condemnation or salvation, which I presume no papist in the world is so impudent as to affirm: if they were subsequent unto his condemnation, it follows that those which are condemned in hell, come forth to solicit the Saints of heaven to enfranchize them from thence, and have hope of their enlargement, & that God will revoke the sentence he pronounced against them; for no man soliciteth a business, knowing it impossible to compass his intent, all which how erroneous, absurd, and ridiculous it is let the Pontificies themselves judge. In the last place I rank the revelations made unto many he and she Papistical Saints, Sosa en all tratado de la conception Pag. 86. especially to Saint Bridget, to confirm the conception of the holy Virgin to have been without original sin, which have been examined and allowed of as divine ones, by many Cardinals and Prelates; yea, even by the very Popes themselves; whether these revelations be reluctous unto holy Scripture yea or not, I appeal to the judgement of the famous and celebrious Order of Preaching Friars, so called by way of eminency; the which with many others that sympathize with them herein, have evidenced in their writings and Pulpits with luculent authority scited out of holy Writ and ancient Doctors, and with evident arguments, that the holy Virgin was conceived in sin; and the authority of this grave order of Dominicans is of such force, that although the Pope complying with the Franciscan and jesuitical Orders, great Antagonis to the former, doth ratify the said revelations, yet dares he not define this question of the conception against them, though it be true, that according to the tenant of Papistical doctrine, he being in conscience obliged to do it, as many Pontificial Doctors do clearly demonstrate, and amongst them most elegantly, that renowned Sosa, Bishop of Segovia: Vbi sup. I will transitorily say, that Cardinal Caietane, a conspicuous Author, as all know, doth many Authors affirm, that Saint Catelyn have a revelation contradictory to that of Saint Bridget, which the Franciscans and Jesuits say; he invented of his own head, to ratify his opinion, whence appeareth, how the Friars deride one another concerning the revelations. The second reason proving the Papistical Miracles to be diabolical, is, because the actions which they usually allege for Miracles, are often times so childish and ridiculous, that every one may with facility perceive that they proceed not from the holy Ghost; Enel prado, espiritual pag. 100 such was that Miracle of the Crow, which for having stolen a Ring, as they say, did incur sentence of excommunication, and began forthwith to pine away by little and little, refusing to eat, or crack, nor to continued the other pastimes and demonstrations of iockondnesse, which irrational creatures are accustomed to do, until an Abbot had absolved it, from which moment the Crow began to be jovial, returning unto its former habit. Ibid pag 24. Semblable unto this Miracle, is that of a little Bitch, which died because it entered into the holy Cell of Saint Gregory; Ibid pag. 103. of like quality is that of Saint Bernard, of whom it goes for current, that he excommunicated a great number of Flies, which died, being strucken with the arrow of excommunication: but above all these Miracles, that of a Friar is remarkable, Ibid. pag 47. who kept the Swine of his combent, and on a day assembling them into one place, made unto them this, no less grave than eloquent oration: you know brothers, swine, how in the time that I have so carefully kept you, I have sufficiently taught and instructed you, where you may, and where you may not feed; therefore I request you, that you rove not out of your bounds, for fear of causing jars in the Monastery, through the detriment of their neighbours; and in confidence that so you will do, I will repair to the Convent, promising you soon to return: and so he went, and all the swine as if they had the use of reason, kept themselves in the hills apertayning to the Friars, insomuch that some labouring men which desired to catch them, could by no means drive them thence, notwithstanding they gave them many a blow with cudgels; who is there of sound judgement, that doth think God is the Author of such fopperyes? It is the property of the devil, and not of God, to delude men with such. I will put a period unto this discourse, with one very true and domestical example, that all the world may plainly descry the falsity of Papistical Miracles, and so abhor them. A Dominican Nun, called Mary of the visitation, Prioress of the Monastery of the Anunciada in Lisboa in Spain, furnisheth us with this example, whose hypocrisy and forged Miracles were discovered and condemned publicly; diverse have written of this holy Nun, but a Dominican Friar called Estevan of Lusignan, hath purposely treated of her, collecting whatsoever he could find to magnify her, & compiled a book in French, which he dedicated to the Queen of France, and caused it to be printed at Paris by john Bessaut, in the year 1586. the title whereof is as followeth. The great Miracles and most holy wounds which happened to the Reverend Matron for this present year 1586. Prioress of the Monastery of Anunciada, in the City of Lisboa in Portugal, of the Order of Preaching Friars, approved of by the Reverend Father Lewis de Granada, and other credible persons. I will not here recite all which the Author allegeth, but only abbreviate what he saith in his Dedicatory Epistle as followeth. I having found some Writings printed in diverse Cities, have gathered them together, in which interuiewing the greatest Miracles and effects which in our age the omnipotent Lord hath wrought by a noble, virtuous, and religious Virgin, called as formerly, most devoted unto the holy Sacrament, and of Saint Thomas Aquinas, by whose merits and intercessions she hath deserved to have visibly for her spouse, jesus Christ crucified, and his five most sacred wounds, by means whereof the divine Majesty continually worked diverse Miracles. This Lusignan to countenance that which he saith, produceth three Letters, the first written by the Provincial, Anthonio de la Cerda, & sent to Fernando Castor, Procurer in Rome for the said Province of Portugal, that he might show it to the Pope; the date of it is, from Lisboa the 14. of March 1584. The purport of the letter is, The Matron Maria de la visitation, being eleven years old, betook herself to a Nunnery, and when she was of the age of sixteen years, our Lord appeared occularly to this religious woman, to recompense her merits, and took her for his Bride, and since that time continueth always to appear unto her, granting her many particular favours, talking familiarly with her, as one friend doth with another, after the same manner that God conferred with Moses, and often times manifested himself to her, accompanied with she and he Saints, and helped her to pray her canonical prayers, and at the end of every Psalm, she said, gloria patri, & tibi, & spiritui sancto, that is, glory be to the Father, and to you, and to the holy Ghost. In the ninth page he saith, when she received the Communion, the other Nuns perceived her to be ravished in spiritual ecstasy a long while, until her superior commanded her to go to the Communion with the other Nuns. In the eleventh page he saith, so often as in the Nunnery she heard the bell that accompanied the holy Corpse of our Saviour carried through the streets to the sick, she kneeled on the ground with tears, and was extatically transported, as the Nuns of the said Nunnery testifieth: He further saith, that two several times, a Chest wherein the Sacrament was, did open of it own accord, and the Eucharist leapt out of it into her mouth: Further, in the 12. page, when she was at prayers in her Cell, the Nuns saw her environed with are splendency, and lifted up into the air, great brightness streaming from her breast and face, which signified the great and fervent charity and love of God which is in her: One day jesus Christ appeared unto her, full of splendour, and crucified with his five holy wounds; out of his feet, hands, and side, he shown beams of fire, which darted upon the hands, feet, and side of this holy Nun; the wounds and marks remained in her very beautifully, of sanguine colour, as well on the inside as the outside of the palms of her hands, and of her feet correspondent the one to the other, and being of a round figure as of a nail. The second Letter was written by Lewis de Granada, to the Patriarch of Valencia, wherein amongst other things he saith, as followeth. The Prioress hath told me, that since seven years, she feeleth in her head, all the pains of the crown of thorns, in such extremity, that the blood gusheth out, and she hath in her head, small holes and passages made by the said thorns. The third Letter was written by the same Provincial, Antonio de la Cerda unto Fernando Castro, Procuror in Rome for the Province of Portugal, therein he thus saith; Since your Reverence departed out of this City, it hath pleased our Lord to show from day to day, how acceptable unto him the Prioress of Annunciada is, for infinite are the Miracles, as well corporal as spiritual, which he doth by means of her in these parts, which have caused very many Gentlemen to turn Friars; anon he saith, that three Moors inspired by God, went to see her, as soon as they had seen her, they fell prostrate to the ground on their faces: the manner of it was such, that some of those that were there present, were fain to help them up; being up, and looking on her the second time, they kneeled down, without saying any word, lamenting incessantly for a long time; their eyes being fixed on the prioress, when I asked them wherefore they spoke not to her, they answered, that they saw in her such admirable things, that they knew not what to say; and then they entreated the prioress that he that was by her might Baptise them; she answered, that I should Baptise them; whereof I advertized the Archbishop, accompanying them unto him with some other Fathers. They confessed to him in our presence, that they had seen by the prioress, jesus Christ in humane shape fastened on the Cross. Presently he mentioneth another Miracle, of a Dame that put upon her lips which were poisoned, a little piece of linen of the same Nuns, and presently she was well. He adds another Miracle, of a woman that drinking water, into which had been cast two pieces of a Cross which this Prioress had given her, she was forthwith healed of her infirmity; and addeth, that the two pieces joined themselves together in the water, & made a perfect Cross. All this is gathered out of the book, the fame of the holiness of this Nun was so renowned, that Cardinal Albertus of Austria, sent an information of it to Pope Sixtus the sift, to whom the Pope writ this ensuing Letter, We read with much contentation, the Letter which you caused to be written unto us of the virtues of the Prioress, and of the great blessings which God hath conferred upon her; supplicating his divine bounty to make her from day to day worthy of his grace, and enrich her with his Celestial gifts, to the glory of his name, and the comfort of his faithful ones; Dated in Rome in Saint Maries, with the seal of the Fisher, the 10. of September, 1584. Antonio Pruchae Badulmi under writ it. Now that we have heard the pro, let us hear the contra, the true jesus Christ, (and not the spouse of this Nun, which was the Devil) was pleased to unmask this bride of jesus Christ, reputed so holy and full of charity, & an actress of Miracles, and so to manifest all her abominations, superstitions, and Idolatries, and so at the end of the year, 1588. which was the Admirable year, she was condemned, as a book witnesseth, printed in Civil at the beginning of the year 1589. following: out of which is taken word for word, what I will say against her; the title of it is, A relation of the sanctity and wounds of Mary of the visitation, which was Prioress of the Annunciada of Lisboa, and that which was declared in the sentence pronounced against her. diverse grave personages being deputed to examine the verity of her wounds, and sanctimony, repaired to the Nunnery, and found by the testimony of many Nuns uniformly agreeing, that the sanctity of the Prioress was counterfeited, and the wounds painted, notwithstanding the Prioress denied it, until they took hard soap & hot water, and washed her hands throughly with them, and the wounds over them; during the which, she feigned the feeling of great pain: in conclusion, when the wounds vanished away, she fell on the ground, and began to weep, sigh, and crave mercy; casting herself at the Deputies feet, and being required to declare the truth, she said that she had painted these wounds on her hands, & did it ordinarily, & that that one on her side she had only did it thrice with a penknife, and that the crown of thorns on her head, she had made it with pricking herself with a knife until the blood followed, and that she had done this six or seven times: being asked how she had figured the five drops of blood upon those little clouts which she said came from the wound of her side; she replied, that she had cunningly painted some fine Holland cloth with blood, and when they presented her any pieces of linen to touch the wound she feigned to have in her side, she did cut them in the presence of those that gave them her, shaping them according to the form of those she carried in her bosom, and putting the pieces she had received into her bosom, she plucked it out, & gave instead of them those which she had painted with blood: Being demanded how sheraised herself up, & how the Nuns often times saw her glitter in her Cell; she answered, that she fired a few coals in a Chafing-dish, and did set it before a Looking-glass, and the beams of it which were in the Looking-glass, did reflect upon her face; and that she might seem to be elevated and lifted up, she did put her feet into a high kind of shoes called Chapines, and sometimes upon stilts, which she had for that purpose; and was so dextriously placed upon them, that she seemed to be in the air. After these interrogatories, her faults being manifest, she was condemned the 6. of December, 1588. in the Monestary of the mother of God of this City, and in her presence was pronounced and read her sentence: She was not condemned to be burned, but only enjoined certain Monastical penances, because the fury and rage of the Inquisitors is only satiated with the blood of the truly faithful, which they call Lutherans, as also because the Nun was of the Dominican Order, of which Order most of the Inquisitors are. About the year of our Lord 1540 there was in the City of Cordova, another Nun which was Prioress of the Nunnery of Saint Francis, who was condemned by the Inquisitors of the same City for enormous crimes and compacts which she had made with the Devil; by whose assistance she did such things, that throughout all Spain she was reputed and adored for a Saint: The History of whom, Cyprian de Valera truly recounteth in his tractate of the Mass. We may conclude from the premises, that seeing Miracles do not always accompany the true and Catholic Faith, and are common to the Ministers of God, and those of the devil, of whom Scripture witnesseth that he shall do them, to deceive therewith the faithful; experience also teacheth us, that he so doth; Payva en sus sermons pag. 261 we cannot judge by them of Religion, but rather contrarily (as saith Saint Augustine, with whom Doctor Payva concurreth.) Examine and try Miracles by the pure and holy Doctrine of the Church, and obedience of the Law of God; whereunto if they be punctually answerable, we may hold them for true and divine ones; if otherwise, for false and diabolical, yea though they seem to be the most prodigious Miracles that ever were seen; for what greater Miracles than those of our Lord jesus Christ and his Apostles? And yet if the pharisees could have imputed unto him or them the lest breach of God's Law, they had liberty not to believe them; as the said Doctor Payva proveth very learnedly, Ibid. and this is so pregnant a truth, that it caused Lactantius to say, Torres. en sum Philosophia moral. pag. 849. whom Doctor Torres allegeth & followeth, Non idcirco à nobis creditur Christus, quia mirabilia fecit, sed quia vidimus facta esse omnia quae nobis annunciata sunt vaticinio Prophetarum, (that is) Christ is not therefore believed by us because he wrought Miracles, but because we have seen all things accomplished which were foretold us by the Prophets. And the ancient Martyr Ignatius had the courage to say, Jgnacius epist. ad Occeanum & Pamach. Euangelio se non crediturum, nisi videret in antiquis; that he would not give credit to the Gospel, unless he saw it in the Prophets, which is the joint voice of all the Saints and Doctors of the Church, as the said Torres notifieth: but if it be thus, as thus it is, why should the Pope of Rome prefer his Miracles before those of Christ's? willing that they should be the rule of Faith, the others not having been so? and why should we be so foolish as to undervalue the ancient and Apostolical advice and directions, which do place Miracles after Doctrine, and follow the new and Apostatical which doth preferthem? Not, not, let us not suffer ourselves to be so deluded, principally in matters of such consequence as this is; let us censure Miracles by Doctrine, and not contrariwise Doctrine by Miracles; and seeing Papistical Doctrine is farced with a thousand superstitions and errors, let us not endure to be overcome by Miracles, especially seeing they are (as hath been copiously expressed) either sergeant or feigned, or diabolical. As often therefore as the Papists shall object them unto us, let us stop their mouths, saying with Saint. Augustine, August. lib. de unitate eccae. Romoveantur ista vel figmenta hominum mendacium, vel portenta Spirituum fallacium, aut enim non sunt vera quae dicuntur, aut si aliqua mira facta sunt, magis cavere debemus: quod cum dixisset Dominus, quosdam futuros esse fallaces, qui nonnulla signa faciendo, etiam electos si fieri posset, fallerent adjecit vehementer commendans & ait: Ecce praedixi vobis. Let us remove those fictions of lying men, or prodigies of deceitful spirits, for either they are not true, which are reported, or if any Miracles have been done, we aught to be more cautious and wary, seeing our Lord hath said, there shall come deceivers, which by doing of signs, shall deceive even the elect, if it were possible; he addeth, emphatically, saying, Behold I have foretold it you. FINIS.