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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

of S. Peter but to do a seruice to our Lord God or to his most holy Mother in obsequie of S. Peter who will so much be pleased that his deuotarie doe serue God and his Mother So that the sayings of these seducers are vaine aggrauations And the truth being made cleare they haue neither substance nor apparance of ground as is manifest More I could say vpon this but I leaue to enlarge me and to applie that hath beene said not to hitt vpon a knowen action in this matter euery one shall take what toucheth him it sufficeth to say that the veneration to these beades and to those touched at them is very holy and the comparation of their virtues verie sufficient and the doubt whether they be certaine or not of no substance when with the same good faith we worship reliques and other pious thinges in which the Christian people hath more neede of spurres then of a bridle when it is not founded vpon fandy things without ground or with suspicion of fiction But the thinges of this seruant of God are founded vpon a most pure life most approued and clarified and vpon a glorious death vpon infinite miracles and vpon veneration of the faithfull so knowen and vpon the vncorruptibilitie of her holie bodie so euident and vpon tradition of all this of so many yeares and so continued and approued So neither the greatnesse of the fauours which God hath done her maketh them lesse credible nor saying that the holie Ghost spake by her mouth hath indecencie nor noueltie and much lesse the miracle of the beades but rather of all is drawen much profit for the greater glorie of our Lord and honour of of his Saint Brother Francis Bishop of Canaria The petition of Father Anthonie Daça giuen to the councell of the holy generall inquisition before the most excellent Lord Cardinall of Toledo inquisitor generall and those of his councell in Madrid The 19. of August in the yeare 1610. Most powerful Lord Brother Anthonie Daça diffinitor of the holy Prouince of the Conception and Coronist generall of the order of Saint Francis doth say that for as much as I haue composed a booke of the life and miracles of the blessed Ioane of the Crosse religious of the same order the which although it be perused by the councel of iustice and by their commission seene and approued by the ordinarie of Madrid before al these approbations haue gone those of the lectors of Theologie of our order by commission of the same religion and the councell hauing seene them and the informations and originall papers from whence the said booke hath beene taken and composed for greater qualification and authoritie thereof the said councell will haue the approbation of your hignesse to whom humbly I make supplication that you command it to be giuen and your censure for in the same shal be done to our Lord great seruice and to me a most great fauour For the which c. Brother Anthonie Daça The answere of the Councell Let the Abbot of Fitero ouerloke this booke and giue his censure informing first thereof the most excellent Lord Cardinall inquisitor generall Michaell Garcia de Molina The opinion and censure of the M. F. Don Ignatius of Iberus Abbat of the monasterie of Saint Marie the regall of Fitero qualificator of the holie office of the inquisition and one of those which assist at the meeting which is made in this courte of his Maiestie for the new catalogue and expurgatorie of the prohibited bookes I the Maister ●reer Don Ignatius de Ibero Abbat of the Monasterie of Saint Marie the regall of Fitero qualificator of the holy office of the inquisition c. doe lay that by commandement of the moste excellent Lord Don Bernardo de Roias and Sandouall Cardinall of Toledo inquisitor general in the kingdomes and Lordships of the King our Lord and of the councel of state of his Maiestie and of the Lords of the holy and generall inquisition haue seene and read with particular attention a booke intituled the historie life and miracles extasies and reuelations of the blessed Virgin sister Ioane of the Crosse of the third order of our Father Saint Francis composed by the most learned and very expert Father freer Anthonie Daça diffinitor of the holy Prouince of the Conception and Coronist generall of his order for to giue my opinion censure concerning the same And not only I haue not found in it any thing which may be cēlured or which is worthy to be noted but rather it seemeth to mee that the booke will be of much profit and vtilitie for all those that wil make vse therof especially for deuout people and those that treate of spirit and that all which therein is written is doctrine very good and very app●oued and most conforme to that doctrine which the Catholike Church our Mother reacheth and her holie Doctors And because it hath beene commanded mee that besides giuinge my opinion and censure of all this booke yet that I rather also tell in particular all what I thinke of i● and of the miracles and reuelations which are written in it I shall be more large in this my writinge and relation For the which I haue also read besides that which this booke cōteineth the authenticall informations which of the things in the same conteyned haue beene made at diuers times the originall booke from whēce these were drawen which is that which a disciple wrote of this seruant of God who liued in her time called sister Marie euangelist to whom as the informations which of this haue beene made and the tradiditions of that Monasterie doe say that miraculously to this effect our Lord gaue grace of knowledge to write and reade and it seemeth to mee that in as much as hath beene possible for mee I haue auouched to be certaine and true that which in the history is written of the life miracles and sancti●ie of this seruant of God which is the first thing which ought to be presupposed in writing the liues of the Saints and that which the holy councel of Trent commandeth to the Pastors and Prelates that they looke much to it when they are to bring to light and publish histories of the miracles and liues of Saints to the end that with truth the meruailes of God and his omnipotencie be published Sess 25. in decreto de purgatorio § de inuoc veneratione Sanctorum For being that with these thinges God discouereth how admirable he is in his Saints it is greatly to his seruice that with thinges certaine and true we praise him and magnifie his omnipotencie and infinite greatnesse without telling fictions or vncertaine things for as saith holy Iob. Iob. 13. there is no necessitie of them for that which God pretendeth I hold then all this historie for most true and I vnderstand in as much as I can atteine to with probability and humane saith that al that which heere is written passed

these wordes not only he approueth teacheth this of particular purgatoties and extraordinary but also he saith more that of these particular reuelations made to holy men it is confirmed that such there are And so there is nothing which may oblige vs to doubte but to beleeue that it might be truth which this historie telleth of the purgatories of the soules which God reuealed to this great seruant of his and that it is so when it may be reached vnto by reasons and humane probabilitie There is also mention made in this history of a very particular miracle which God wrought by this blessed one no lesse worthy to be pondered and considered then this of the soules of purgatorie concerning certaine rosaries which the Angell of her garde caried vp to heauen and brought from thence with many benedictions and virtues granted them by our Sauiour Christ to the end that the blessed one shold recite vpon them and diuide them amongest her nunnes other deuout people that all might enioy the goods indulgences which frō heauen his diuine Maiesty imparteth manifesting herin how much he is pleased with the deuotiō of the holy rosarie of his B. Mother that he will haue vs to praise her with the prayer of Aue Maria saying it by the beades of the sacred rosarie And although this miracle is farr aboue all as manie as in this matter I haue read it shall become easie to be beleeued consideringe that in the sacred histories in those of the councels of the Catholique church and in many sacred and auncient writers are found others very like to this Vincentius Bellouacensis Saint Hilandus Saint Cesaria Thomas Brabautine Gi●●es Aurificus Carthusian if this were the author of magnum speculum exemplorum as saith Father Iohn Maior Pebartus Iohn Bonifacius and other authors of our times doe write innumerable miracles which God hath done in confirmatiō of what the esteemeth and how he is pleased with the angelical salutation of the Aue Maria and with saying it frequētly by the beades of the Rosarie the faithfull doe praise his gloriouse Mother our blessed Ladie the Virgin Marie In speculo hist lib. 7. cap. 84. lib. 3. Magni Exord Cisterciens cap. 25. lib. 7. Illust Miraculo c. 26. 27. 28. 33. lib. 12. c. ● lib. 2. de apib c. 29. p. 6. q. 23. 24. in magno speculo exemplor dist 3. exemp 32. dist 4. exemp 1. dist 5. exemp 58. dist 8. exemp 60. lib. 1. pag. 4. a. 2. c. 4. p. 5. a. 1. c. 3. lib. 12. p. vlt. c. 6. In histor virginali lib. 2. cap. 11. The authors being many which I haue related and very common I speake not of them in particular one only I will relate for that he seemeth to mee more new and more like then the others to that we haue in this booke And it is of a tree very prodigious which miraculously sprong vp on a sodaine in a great field in the I le of Ireland in the bishopprike of Corcke and Clon in the countie of Desmon all loaden with rosaries like a vine when it is most loden with clusters of grapes and the cordes or stringes of the beades cleauing to the tree and were fastned so to it as are the stalkes of the fruict which groweth out of whatsomeuer other tree of this miracle make mention Francis Belleforesto a graue author and others who haue written after him and all doe note that it seemed God made it that it might appeare how he fauoured approued the vse of holy rosaries For this was in time that Almanie was perishing with the euill sectes of the heretiques to whom was abhominable that vse of reciting and chiefly that of the holy rosarie and the indulgence which therin are granted vs. Peter Bouistau Claudius Tesser and Francis Belleforest lib. 4. of the prodigious hictories cap. 1. F. Iohn Sagastizab lib. of the exhortation to the rosarie lib. 6. c. 84. F. Geroni Rom. lib. of the Comunwelth cap. 12. And it is to be noted that a little before this miracle of these rosaries and blessed beades had fallen out which the Angell brought from heauen to this B. maide and consequently it may be beleeued that God also wrought it not only for the comforte of his seruant so deere espouse but also as that other of Ireland for greater confirmation of the deuotion of the faithfull confusion of the heretiques of those times yet there is one thing very particular and rare in these rosaries which her good Angell brought to the B. Ioane which I haue not found neither in the miracles which I haue seene and related of the rosaries not in any other of as many things as by Angels haue beene brought from heauen to the earth For of those rosaries of Ireland it is not read that the Angels haue caried them from the earth to heauen but that either they were created and made there miraculously or brought from heauen like many other things as the casula of S. ●●de●onsus which the glorious Virgin Marie brought frō heauen the crosse of Ouiedo that of Carauaca and other such thinges which are saide to haue come from heauen not because they haue beene there in the supreme heauen but because by ministerie of the Angels they were formed and made in the elementall heauen and in the aēry parte commonly called heauen and for the same reason also it is saide that the Manna came downe from heauen and the scripture calleth it bread of heauen In Chronicis Hisp post alios Vasaeus circa annum 662. Baron in annalib an 657. Rode Xime lib. 2. cap. 22. Trith lib. de script Ecclesiastic Pet. Cresp in sum Eccles litera M. alij apud Locrium in August Maria. lib. 5. cap. 41. Psalm 77. But the ●osaries of which our historie speaketh accordinge as in it is written were caried by the Angell from hence from the earth to heauen to the presence of the Maiestie of thesonne of God Christ our Sauiour where the same Redeemer of the worlde blessed them and touched them with his moste sacred handes And that this miracle might not seeme to the reader difficult to beleeue for making of it f●cill we might well bring for example that which some authors doe say and S. Thomas 22. q. 73. a 5. 6. holdeth not for impossible supposing the infinite om●●potencie of God how the Apostle Saint Paule in his misterious rapte was caried to heauen in bodie and soule so mortal and corruptible as it was But because the same Apostle doth say that he knoweth not if that rapte were in corpore ●iue extra corpus 2. Cor. 12. although he neither denie it not speake it as a thinge impossible and the glorious Doctor S. Augustine commandeth and aduertiseth vs that what the Apostle confesseth he doth not know it is not good that wee our selues determine Lib. 12. sup Genes ad literam c. 3. post medium Tomo 3. I

and pious Doctor Iohn Molanus in his booke of Images Lib. 2. cap. 28. This we haue sayed is the same which is represented vnto vs in pictures where they paint S. Michaell with a ballance in his hand for it is as much as to say vnto vs that as a iudge vpright and of great integritie first he pondereth weigheth the merites of the soules with great particularitie and euerie one by it selfe and afterward pronounceth the sentence vpon them The same saith that most stout defender of the faith Iohn Eckius and other authors Hom. 8. de S. Michaele relatus à Ioanne Molane Which speake of the same and after the same manner must be vnderstood what in that reuelation our blessed one doth say that forthwith at the same instant that S. Michaell hath pronounced the sentence against the euill soules other Angells as executors of this sentence doe begin to chastize with rigorous stripes those soules which is to say that in the same instant they doe begin to feele and suffer the rigorous whipp of the iust chastisement of God and of the paines which for them he hath prepared And I say no more of that which remaineth of this historie for it is all very facill and there is nothing wheron to repaire and more I confesse that if I were not commanded to speake what hath beene saide I could very well haue excused it for al these thinges doth the author very well declare and ponder in their places so ●earnedly that he leaueth not whence to doubte in this nor in any other thing for not only in that which is historicall he proceedeth with so much certeintie and securitie in this his worke speaking in most thinges of it as an eye witnesse but also in that which is Theologicall and the reason of the historie he proceedeth with great ground and with reasons verie solide and with Theologicall for the which are due to the author many thankes for hauing vndertaken this so holy occupation and so important for the spirite profit of soules and for the greater glorie of God and of his holie religion and of the glorious Father and Patriarche Saint Francis who daily with new birthes and springings of Saints of his doth giue vs new alacritie and spiritual ioy in the church militant triumphant And for all the aforesaide doe admitt him and approue him this booke of his that it may come to light and be communicated to all This is that which I thinke vnder the censure seeming most sure of your highnesse In Madrid the sixteenth of September in the yeare one thousand six hundred and ten Fr. Ignatius de Ibero Abbat of Fitero Licence In the towne of Madrid the 16. day of September in the yeare 1610. the most excellēt Lord Cardinall of Toledo inquisitor generall in the kingdomes of his Maiestie hauing seene this approbation of the Maister Fr. Don Ignatius de Ibero Abbat of Fitero of the booke of B. Ioane of the Crosse gaue licence as Ordinarie that the saide booke shold be imprinted putting in it the opinion and approbation of the said Abbat Before me Michaell Garcia de Molina secretarie of the councell of his Maiestie of the holy generall inquisition Michaell Garcia de Molina Approbatiō of the Lord Bishop Don Fr. Francis de Sosa of the councell of his Maiestie and of the generall inquisition to whom the most excellent Cardinal of Toledo committed the renew of this booke Most excellent Lord hauinge seene by commande of your Lordships excellencie the booke of the life and miracles of the seruaunt of God sister Ioane of the Crosse religious of the order of our holie Father Saint Francis it seemed to me not only to be cōuenient to reforme in some places which occurred vnto me with different censures noted of the diuines of the consistory of the catalogue therof but also that it would be good to doe the same in many other being the same reason concurred which is to publish in a vulgar tongue thinges which is not conuenient that they go in the handes of all the which is done without note or disauthorizing of men so graue as at first did censure this booke by commandement of the councell royall of iustice afterwards of your most excellent Lorship for they could what they thought of the doctrine of the saide booke and experience shewed afterwards the same inconuenience worthy the remedy of your excellency which you and the holie office haue put commanding it to be reuewed that it might come out printed anew corrected and the Christian people to enioy so holie a historie for edification in manners and the greater glorie of our Lord. And because of this booke it hath beene spoken after diuers māners both pro and contra and so notoriously that to me was committed the reuew therof I thought I had obligation to giue satisfaction to all as I doe in a preface which shall be put in the beginning to which I remitte mee giuen in Madrid the 24. of December 1612. Fr. Francis Bishop of Canaria Licence of the most excellent Lord Cardinall of Toledo inquisitor generall Don Bernardo de Sandouall and Roias by the diuine miseration priest Cardinall of the holie Church of Rome with title of S. Athanasius Archbishop of Toledo primate of Spaine high Chancelor of Castile inquisitor generall in the kingdomes and dominions of his Maiestie and of his councell of estate c. by these presents we giue facultie and licence to Father Fr. Anthonie Daça Coronist of the order of the glorious Father S. Francis that he may vse the priuiledge which of his Maiestie he hath to make to be imprinted the booke of the life and miracles of the seruant of God sister Ioane of the Crosse religious of the saide order prouided that by our commission it hath beene corrected and those things amended which it seemed inconuenient shold go in a vulgar tongue giuen in Madrid the 11. of Ianuarie 1613. The Cardinall of Toledo By commandement of his most Excellent Lordship Francis de Salago Secretarie APPROBATIO EX mandato Reuerendissimi Patris nostri Commissarij Fratris Andreae à Soto Serenissimae Hispaniarum Infanti à sacris confessionibus perlegi vitam hanc Beatae Ioannae de Sancta Cruce ex lingua Hispanica in Anglicanum idioma transpositum iudico multùm proficuam populo Christiano consolationem religiosis vel religionem anhelātibus cum viderint tam stupenda authenticae probata miracula à diuina misericordia in approbationem status religiosi exhibita contra malignos huius temporis haereticorum oblatratus sic censeo 4. Feb. 1625. Fr. FRANCISCVS à S. CLARA S. Theol. in Collegio Anglorum Recol S. Bonauenturae Duaci Lector APPROATIO EGo F. Francisous Crathorne Monachus Benedictinus testor hanc vniuersam translationem cum originali diligenter fuisse collationatam eidem per omnia esse conformem Datum Duaci 7. Octobris 1624. F. FRANCISCVS CRATHORNE Benedictus Anglus in Collegio nostro Vedastino Philosophiae Professor APPROBATIO VIsis Approbationibus Reuerendi Patris Crathorne Reuerendi Patris Fr. Francisci à Sancta Clara consentio vt vita B. Ioannae ex lingua Hispanica in Anglicanam translata imprimatur 10. Sept. 1625. Fr. IOANNIS GENNINGVS Prouinciae Angliae Min. Custos Fratrum Minorum strictioris obseruantiae FINIS TO THE HOLY IOANE OF THE CROSSE LOPE-VEGA DE CARPio professed of the third Order of our holy Seraphicall Father S. Francis A SONNET THE noble Sunne whose radian beames doe cleare The asurde skie with his celestiall light Yet often times an obscure cloake doth weare Of foggie clowdes like to the ●able night That whilst it lasts the vilde earth thinketh sure Heauns and Sunne doe violence indure Yet notwithstanding doth his virtues send Through all those cloudes which cortynde in his rayes Eftesoones his glympes and greater glorie lend Vnto the dismall earth which hopelesse stayes Of all such comforth so by meanes of this With doubled crowne it more resplendant is Th●ice happie Virgin thus thy virtues rare Brighter then Sunne with deeds heroicke shine Spouse of the lambe when once they touched are Quicl lie doc shew themselues soe pure and fine That no man henceforward once dare call Them into question or make doubte at all Loe thus sweete Sainte how these thy virtues blase Thorough all the world thrice happie Ioane they doe Whilst wee with wonder at such beauties gaze And what like clowdes vnto vs erst did showe Cloudes are noe more but curtaines sure they are Which doe disclose thy Image farre more faire Fr. Ludouicus à Sancto Francisco