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book_n	canonical_a	hold_v	scripture_n	1,662	5	5.9540	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19758	The historie, life, and miracle, extasies and revelations of the blessed virgin, sister Ioane, of the crosse, of the third order of our holy Father S. Francis. Composed by the Reuerend Father, brother Anthonie of Aca, diffinitor of the prouince of the conception, and chroinckler [sic] of the Order aforesaid. And translated out of Spanish into English, by a father of the same order	Daza, Antonio.; Bell, James, d. 1643.	1625 (1625)	STC 6185; ESTC S115421	144,091	328

of Alexāder the first by whom was prohibited the power of painting Christ our Sauiour in figure of a lambe and the same we read in the Sixth Generall Synod in the canon 28. where the author of the summe of the councels noteth that it was then also forbidden to paint the holie Ghost in figure of a doue Concil Nicen. 2. And in the second Nicene councell in the action 4. and 5. the opinion of Saint German is approued which condemneth the painting of the eternall Father in figure of a man and that of the diuine persons only the person of Christ our Sauiour ought to be painted who was a man And this sentence foloweth S. Iohn Damascene and Saint Augustin Ioan. Dam. lib. 4. fidei Orthodoxae cap. 17. D. August lib. 7. de fide symbolo This seemed conuenient for that time in which the heretiques Anthropomorphitae did trouble the church but that necessitie ceassing who seeth not with what veneration the holie church doth vse and reuerence such like pictures and the manie decrees which in their fauour haue beene giuen ex 6. anathematismo 5. Concilij Constant. ex 6. anathematismo edict imperatoris Iustini ex Euagr. cap. 2. lib. 11. Ioannes Damasc cap. 1. lib. 3. de side orthodoxa And the same heed was taken in the manner of speaking for we read in the 5. Councel of Constantinople and in the edict of Iustinian the Emperour and in Euagrius and S. Iohn Damascene and other graue authors that it was prohibited to call the Virgin our B. Ladie Christotocos which is to say Mother of Christ because the hereeike Nestorius gaue her that name denying that she might bee called Theotocos that is Mother of God and so only she might be called Mother of Christ But after the diuell had taken away Nestorius and that there is no feare that a●ie one in Europe will follow him we confesse Christ our Sauiour for true God as properly and commonly we call the most holie Virgin Mother of Christ as Mother of God And of these exāples many might be related of which the heretikes doe pretend to helpe thēselues for to put a vaine change in the decrees vse of the church But their calumniation doth clearly appeare because noueltie ruled by the times necessitie is not Instabilitie but Prudence and hence springeth that it is permitted in one time what in another is prohibited and prohibited at one time what at another was permitted to take away whatsoeuer occasiō of peril without hauing for manie of these things new decrees with expresse reuocation of the ancient When the vniuersal custome sufficeth tolerated by the church and head Bishop As proueth Paulus Borgatius with the authoritie of graue authors and specially of Hostiensis in his Summe of the Cardinall Paulus Borgatius in tracta de irregularitatibus tit de decimes Hostienfis Cardinalis in C. nobis de decimis The third thing to be noted is that there are manie kinds of Saints or blessed persons whom the Christian people may and ought to worship The first degree hath those which are declared for such in whatsoeuer of the canonicall bookes of the new and old testament whose sanctitie if it should be denied or put in doubt it wold be a formall heresie as it is to doubt of the truth of the holie scripture The second degree is that of the anciēt Saintes whom the tradition of the vniuersall church holdeth from their beginnings for such Saintes building them temples altars and celebrating their feastes inuocating their intercession and the sanctitie of such is authenticke in so much that the heretiques themselues confesse and reuerence it although they confesse not the intercession of the Saints and to denie the sanctitio of such should be the same errour as to affirme that the vniuersall church which the holie spirit doth enlighten may erre in a matter so graue as this is The third degree is of the Saints which we call canonized not because those of the second degree are not so which ar also by the vniuersall church as hath beene saide canonized but because notice beinge had of certeine deceiptes which some particular churches had in admitting for Saints those which were none approuing false miracles wherwith the diuell did procure to deceiue the people the Romane Bishops as vniuersall Pastors and the generall Councels willing to procure an opportune remedie to this dammage reserued to themselues this case of of canonizing Saints which is to propose them for such to the vniuersall church after hauing sought out their life and miracles with so much diligence as we see it done and this began in the yeare of our Lord eight hundred and three when Pope Leo the third canonized at the instance of the Emperour Carolus Magnus Saint Suitbertus Bishop although afterward the reseruation of this case to the Romane church was more expressed by Alexander the third as appeareth by the chapter audiuimus de reliq veneratione Sanctorum and the solemnitie of ceremonies with which it is now vsed hath beene continued and there haue beene canonized seauentie and three adding eleuen to the computation which Freer Angelus de Roca made in the booke which he wrote vpon this matter where he saith that although being sacristane of the Pope he vsed great diligence yet he holdeth for certaine that some haue beene forgotten by him and so it is that he put not Saint Elzearius and seauen Martyres of our sacred religion which suffered in Cepta and with three which haue beene canonized after he had written which are Saint Raimundus S. Francisca and Saint Charles is made the said number of eleuen and of the said seauentie and three fourtie and three are religious and of these twentie and fiue only of our order counting those of the third rule The fourth degree is of Saints which in different places are worshipped and are called Beatified for the processe of their life and miracles hauing bene seene by persons to whom the apostolicall sea committeth this charge licence hath beene giuen that they may be worshipped and inuocated with publicke prayers by some religion or people or kingdome c. in the meane time that the cause of the canonization be concluded The fifth degree is of Saints which are worshipped by the faithfull in different places without being canonized or beatified in the manner spokē the which although they dyed after that the Roman church reserued to it selfe the decree of the canonization the custome of celbrating their feast with publicke prayers in all the vniuersall church are neuertheles so ancient and so notorious as the said vse and permission is holden for a tacite canonization and such like in all and through al we worship as canonised Saints as for example sake Saint Roch is neither canonized nor beatified in the forme aboue said yet almost through all the church generally his feast is celebrated his name is inuocated and churches are dedicated to him c. with so notable

a vulgar tongue through the handes of all the censure of such like persons hath beene seene approued and esteemed as reason is But because a speech was made of correcting this booke some scrupulous persons although well intentioned began to censure it ●hough more touched with that bitter zeale wherof S. Iames speaketh Iacob 3. cap. 3. then with true science and with this they noted a great number of errors and their owne consisted in their vnderstandinge for that they hit not vpon the subiect of these errors iudging it to be the booke it was not And because the said satisfaction doth presuppose some thinges which are as certaine and generall principles it seemed to me cōuenient to propose them in the beginning as groundes of my intention which is to satisfie all for more claritie and to auoide often repeating of them The first thing to be considered is that many graue thinges are written in Latin Greek and Hebreue which are not permitted to goe in vulgar tongues not because they conteine euill doctrine but because all can not goe without danger into the handes of all and this is with as little disparagement to the authors as is seene euen in the sacred scripture whose author is the holie Ghost and yet is not permitted to goe in the vulgar tongue without a Comment which thing the heretikes doe much condemne Lutherus praefat assertionis articulor à Leone Pontifice damnator Brentius in prolegomenis contra Petru●● à Soto saying that we depriue the Mother tongue of great misteries and that superiors will reserue to themselues the diuine misteries granted to all whom they depriue of reading the sacred bookes wherein thinges are learned necessarie to attaine eternall life without fiction of arbitrarie expositions And with these inuētions they deceiue the ignorant people being disparates altogether without apparence of truth For setting aside the doctrine of the Saints as S. Ambrose Saint Augustine S. Hierome S. Gregorie S. Basile S. Iraeueus S. Chrysostome Origene and many others D. Ambros in epist 24. ad Constantium Aug. lib. de fide operibus cap. 15. 1● lib. 2. de doctrinae Christiana c. 6. lib. 12. confessionum cap. 14. ep 3. epist. 119. c. 21. Hieronymus in epist. ad Pau. linum Gregor Homil. 6. ia Ezechielem de Basilio Gregorio Naziāzeno Ruffin 9. lib. 11. historiar cap. 9. Irenaeus lib. 2. cap. 47. Chrysostomus Homil. 40. ad Ioan. Homil. 44 in Math. Origen lib. 7. contra Celsum Homil 12. in Exodum Lucae Actorum 8. 2. Petri. cap. vltimo to whom they giue no credit of the sacred scripture it selfe which they confesse for infallible it is manifest that it is verie difficult to interprete as the Regall Prophet saith in many places and specially In the 118. Psalme and S. Luc and the Apostle S. Peter do affirme that in the epistles of Saint Paule are manie things difficult which the vnlearned and vnstable do falsely interprete And finally of the ●iuers expositions which presumptuous men haue giuen vpon the sacred scripture haue sprong almost all heresies To proue this we neede spend little time for to themselues it is manifest that the sects are innumerable which daily they inuent and their bookes are full of contradictions in this kind as appeareth when Osiander confuteth Philip Melancthon Osiander in confutatione aduersus Philippum who affirmeth that there were propounded by the confessionistes twenty contrarie propositions in the matter only of iustification The same doth Luther Luther contra Zing Oecolam against Zuinglius Oecolampadius and vpon the Psalmes and in the booke of councells he confesseth concerning the obscurity of the sacred scripture that which he denyeth in the saide booke against the articles of Pope Leo. Finally there can be no greater blindnesse then to denie the Pope and Generall Councells that which they themselues grant to an artificer which is the exposition of sacred letters For the which with most holie prudence it is prohibited that the canonicall bookes goe not abroade in vulgar tongues that not absolutely as the heretiques doe feine but when they haue no commentarie for with it there is no prohibition at all Rather if we consider that which goeth written in such a multitude of spirituall bookes with great facility may whosoeuer is wel read in thē they haue notice not only of that which is in the sacred scripture necessarie to saluation but of the letter itselfe and of manie difficulties and curiosities of the same so that as much as they alledge are false deceiptes for neither is the Mother tongue depriued of great misteries nor those that are learned of holie doctrine but of the danger of erring which the Apostle Saint Peter teacheth this is greater in some matters then in others and in few so great as when matters of reuelations are treated of through the great experience which hath beene had of cases in which Satan transforminge him selfe into an Angell of light hath deceiued not only persons vaine vitious but manie verie spirituall as the glorious Saint Vincent Ferer hath aduertised vs in his commentarie of the spirituall life Cap. 12. 13. and Saint Antonine of Florentia in diuers places in so much as he speaketh these wordes following D. Anton. 3. part sum Theo. tit 8. cap. 2. 3. Non omnia etiam Sanctorum hominum visa aut si maius reuelationes indubitatae fidei veritatis esse quia nonnunquam viri pij hallucinantur And to auoide this danger graue bookes are prohibited and of authors well knowen and esteemed and others haue beene commanded to be corrected as those of fr. Louis of Granada which without aggreuance of as manie as in our times haue written in vulgar tongues haue as great place in pietie and doctrine and proprietie of language as anie whatsoeuer and yet were prohibited which had beene printed vntill the yeare 1561. For that they conteined certaine thinges about the grace of God and the signes thereof being shewen in some persons more sensiblie and being true and taken out of the doctrine of the Saintes and relating sometimes their owne wordes it seemed inconuenient it should go in a vulgar tongue and the author him selfe amended it and his bookes haue gone and go in all languages with much edification and mightie profit of the Christian people Secondly is to be considered that some histories and examples which against this may be alleaged out of bookes in which is much perill and are not prohibited do not proue anie thing against what hath beene saide First because notice can not be had of all and then because the foundation of such prohibitions is only to auoid danger of erring this goeth accordinge to the necessitie of the times after the which prudence teacheth that things may be permitted which in another occasion haue beene prohibited for why the cause ceassing which was the danger the effect also may ceasse Ca. 6. de consecra dist 3. 6. Synod Cleere is the example

963. Beda lib. 2. hist Angliae cap. 4. Surius Tom. 1. in vita S. Ianuarij Baronius Tom. 8. Anno 610. Numer 12. 13. 14. Thirdly it troubled many to read that one Chapter of this booke which hath for title how the holy Ghost spake thirteene yeares by the mouth of Saint Ioane and that this manner of speakinge is many times repeated which seemeth reserued to the authors only of the sacred scripture when euen of the authors of the Popes definitions and of the Generall Councells we doe not say that they had immediate reuelation of the holy Ghost but assistance that they could not erre This superficially spoken seemeth to haue some appearance of reason but the truth cleared no obiection hath beene put against this booke with lesse ground for the differēce which is betweene an immediate reuelation from God to the authors of the sacred bookes and the assistance of the church not to erre is a matter verie scholasticall and which is not touched in this booke nor is any thing to the purpose of that which therin is treated of many as the Doctors doe teach For to declare this difference and the language in saying the holy Ghost spake by the mouth of such a partie is common to all kinde of persons not only Saints but without difference betweene good and euill seing Saint Iohn saith that the holy Ghost spake by the mouth of Caiphas and Saint Augustin and Saint Hierom by the mouthes of the Sibills which were gentiles Finally the Prophets haue saide that God spake in them Haec dicit Dominut And S. Paule Ego enim accepi à Domino And Saint Augustine in diuerse places and particularly in the preamble to the 118. Psalme And our holy Father S. Francis saith in his testament Nemo ostendebat mihi quid deberem sacere sed ipse altiss●mus reuelauit mihi In testamento S. Francisci And the same may whatsoeuer person say And betweene the truth which God manifesteth by the mouth of Isaias or by the mouth of Saint Francis or of whatsomeuer persons there is no difference in the reason of truth for as infallible is the one as the other God being the author who neither can because he is infinitely wife be deceiued nor cā because he is infinitly good deceiue but the difference consisteth in knowing or beleeuing that God hath reuealed this truth for that which Isaias saith is not only of faith because God hath saide it but also it is of faith that God hath said it for so the holy church hath defined it but in other truthes we hold them for such because we beleeue that God hath said thē because Saint Augustine or Saint Frācis c. hath saide it And to euery thing of humane faith is giuen the credit which the author deserueth to Saint Augustin and Saint Francis as to so great Saints and to whomsoeuer els to such an one as he is And this being so plaine there is no improprietie in the saide manner of speakinge but rather much conuenience because not only the history proposeth that the holy Ghost spake by the mouth of this his seruant the things shee spake being so holy but also for the manner so merueilous of preaching being eleuated and absorpte And if the admiration grewe out of this noueltie it is not a case which hath not happened to others when the same hath succeded oftentimes to S. Catharine of Siena of whom most graue histories doe recount that being in extasies from her sences she made long speaches and most deuoute orations which the holy Ghost did inspire into her S. Antonin 3. p. hist. tit 25. cap. 14. § 17. Chronica de S. Dominic 2. p. lib. 2. cap. 44. And that God so communicateth himselfe in this sorte to this seruants being in extasies and out of their senses and to doe them so great fauours is because the greatnesse of the thinges which he communicateth them is so superiour to the forces of nature and the capacitie of man so short and limited that for those that it can receiue it is necessary to estrange it from the corporall senses as was seene in Adam of whom S. Bernard saith that when God wold eleuate him to thinges purely spirituall and diuine he cast him in a kind of sleepe his soule being eleuated in sublime operation aboue all materiall and sensible things and that not as somethinke because he shold not feele the paine of his ribbe which was taken out for to that without a particular miracle no sleepe could suffice and so the sleepe of Adam according as is gathered of the holy scripture and of diuerse translations was not sleepe purely naturall but extaticall and miraculous as are those which in the contemplatiue are called extasies and raptes because the senses ceassing the imagination from corporall things Adam might receiue more purely the spirituall and diuine which our Lord did communicate vnto him the stile most ordinarie with which his maiestie doth communicate hims●lfe to his Saints Gen. cap. 2. misit Dominus soporem in Adam The Greeke translation sayeth estasin and the Hebrew tardemach which is profound sleepe Aquila and Symachus translated it grauem profundum soperem which is the same And in this sorte he is found to haue communicated himselfe to this his most deuote seruant for as his delightes are alwayes to be with the children of men Prouerb 8. so the familiaritie hath beene very great with which in all times he hath handled them How can I doe a thinge that Abraham may not know saide our Lord when he would destroy Sodome Genesis 18. And with Moyses the holy scripture saith that that he spake as one freind with another Exod. 33. Of this kinde are the prophecies visions reuelations of all the Prophets of the old testament and the raptes of the Apostles as is that which S. Luc. recounteth of the Apostle S. Paule in the actes of the Apostles cap. 9. euen to the third heauen in which he knew such things as after he could not tell how to speake The rapte of the sheet of S. Peter Actorum 10. where he knew the conuersion of the gentiles and all the prophecies and reuelations which the Catholique church hath had since the Apostles which are almost infinite of which the chronicles and liues of the Saints are full of the same priuiledge and fauour women haue enioyed before and after the coming of Christ for God hath not excluded them from this fauour these mercies And God who saith by Oseas cap. 2. I wil leade her into solitude and speake to her in the harte doth not only speake with men nor is his powerfull hand abbreuiated with women more then with them for we know that the spirite of our Lord breatheth where it will and that God is no accepter of persons Ioannis cap. 3. to exclude women from so great a good Rather in all times and ages there haue beene many in the world with whom he hath