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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20964	The waters of Siloe To quench the fire of purgatory and to drowne the traditions, limboes, mans satisfactions and all popish indulgences, against the reasons and allegations of a Portugall frier of the order of St. Frances, supported by three treatises. The one written by the same Franciscan and entituled The fierie torrent, &c. The other two by two doctors of Sorbon. The one intituled The burning furnasse. The other The fire of Helie. By Peter Du Moulin minister of Gods word. Faithfully translated out of French by I.B.; Accroissement des eaux de Siloé. English	Du Moulin, Pierre, 1568-1658.; Barnes, John, fl. 1600-1621, attributed name.; I. B., fl. 1612.	1612 (1612)	STC 7343; ESTC S111086	158,344	552

his word cleere the peoples minds from all doubts or difficulties withal cut of the pathes that lead to this trafficke How vniustly the Frier and his fellowes doe make vse of the example of the primitiue Church in matter of Indulgences In the times of persecutions the primitiue Church sought all meanes possible to honour martyrdome and to encourage the Christians thereto Amōg other meanes they had taken vp a custome that such as for any notorious offence were cut of from the Church for some long time did resort to the prisons wherein such as suffered for the gospel were detained there besought these Martyres to make intercession to the Church that the time of their pennance and excommunication might be abridged and thus did the Bishops vse at the intercessions of these prisoners appointed to martyrdome to readmit the penitent into the Congregation S. Cyprian in his sermon of the fallen also in the second Epistle of his fourth booke and Tertullian in his booke De pudicitia doe disallow this custome thinke thay they yeeld too much to these imprisoned Martyrs Yea Tertullian speaketh thereof in his book of the Martyrs cap. 1. Our adversaries like the Israelites that gathered straw vnder the bondage of Pharao for want of more substantiall proofes doe make vse of this custome in their establishing of the Popes Indulgences and in the distribution of the overplus workes and superabundant satisfactions of the Saints collected into the Popes treasurie and converted into paimentes for others Tertullian calleth thē appointed Martyrs wherein I suppose they haue no intent that men should beleeue them so farre from all apparance doe they speake 1. These Martyrs that S. Cyprian spak of were yet aliue those that our adversaries spake of are dead 2. Wee cannot finde that ever the paine of any sinner was abridged by the merits and superabundant sufferings of these Martyres who would never haue vndergon those torments had they not beleeved that God called them thereto and consequently that they were bound to endure them so it followeth that they neither did nor suffered any thing supererogatory for they could not doe otherwise vnlesse they would haue denied the Gospell 3. These imprisoned Martyrs commended to the Church this or that penitent and besought that they might be receaued into the Communion but they neither paid for them nor redeemed them as our adversaries doe say that the Saints by their sufferings are in some sort our redeemers 4. These Martyrs entreated only that the sinner might bee admitted to the Communion not that he might be exempt from Purgatory 5. In those daies there was no speech of this worthie treasure of the Church composed of the superabundant satisfactions of Iesus Christ and his Saints 6. Every Bishop imposed or abridged the pains or excommunications in his owne flocke without expecting either advice or buls from the Bishop of Rome 7. In those daies men knew not the meaning of pardons hanged vpon certain Churches by his holinesse autoritie O what a goodly sight it would haue beene in those daies to haue seene such buls set vp and fixed vpon the Church dores or some one that might haue instructed the people in this new Gospell namely that his Papall holinesse having in his treasury all the superabundant satisfactions of Iesus Christ his Saints doth giue ten thousande or fiftie thousande yeares of plenary pardon and as many quarentines with the third of all their sinnes or even full Indulgence to every one that shall say a stinted number of Paters or Avees or his rosary or beads or weare or kisse some halowed grains or contribute some peece of mony or that shall ioine himselfe to the fraternitie of the Corde likewise that such a stinted number of Masses said vpon a certaine priviledged altar shal fetch out of Purgatory any one soule even such a one as he shall chuse that must pay for it also that such venerable pardons are to be purchased in such a Church vpon such a day even vntill sun set besides that he that shall buy these pardōs may chuse him a ghostly father such a one as in the houre of death shall absolue him from all his sinnes both frō the paine and from the fault Surely I say if any man in the primitiue Church should shaue preached so prodigious a doctrine even the little children would haue hissed after him or the Phisitians would haue felt his pulse so to haue learned the cause of his frensey and to purge his hypochondriall humour for as yet it was not the custome to burne any man for heresie Now in our enterview the Frier alleaged vnto me this intercession of the Martyrs for the penitent to defend papall Indulgences I answered that that intercession had no resemblance with the Popes Indulgences besides that that custome did Tertullian condemne Then did he take me vp in a most impudent manner saying that I was deceaued also that I tooke Tertullian for S. Cyprian but I told him that both the one and the other condemned this custome howbeit wee wanted bookes to satisfie the assistants vpon this point This did not the Frier forget in his booke and therefore marke his words pag. 12. The Minister should remember what a Novice be shewd himselfe in the reading of the fathers how hee mistooke himselfe in citing them quoting Tertullian for S. Cyprian But let him nowe learne that which he yet knewe not so confesse himselfe to be the Novice Tertullian in his book de Pudicitia cap. 22 complaineth of this custome at large even so farre forth as to say That diverse procured their own imprisonment that so they might be Intercessors for some of their friends or that they might commit folly with women detained in the same prison Violantur viri feminae in tenebris plane ex vsu libidinum notis Et pacem ab his quaerunt paenitentes qui de sua periclitantur In the end hee concludeth thus Sufficiat Martyri propria delicta purgasse Ingrati vel superbi est in alios quoque spargere quod pro magno fuerit consequutus Quis alienam mortem sua soluit nisi solus Dei filius c. that is to say Let it suffise the Martyr that hee hath purged his owne sinnes It is the part of an vnthankfull and proud person to seeke to impart to others that which hath beene granted to himselfe for a great grace What man did ever by his owne death satisfie for anothers death but the only sonne of God In al this appeareth both the Monks ignorance in commō matters as also his assurāce in speaking that which he knoweth not besides his childish waunting of prevailing in so slight a cause For had I named Tertullian for Cyprian can the weakenesse of my braine amend his cause but it is memory that fayleth him or rather knowledge but especially conscience Note in the meane time how well these Indulgences are vnderpropped with antiquitie for my adversaries in

greatest so doth he smite the greatest blowes for by these meanes the hath encroached a dominion over Emperours kings and Princes whom either in person or by their Embassadours he forceth to take the stripes and beatings in his own presence Baldus l 5. De. 2. Mach. l. 1. Hist of Florence Polid. Virg. Mat. Paris Io. Maior l. 4 c. 3. Omitting all latter examples let vs speak of matters more ancient Pope Alexander the third enioyned Henry the second king of England in person to go into Palestine and withal to giue to his subiects leaue to make their appeales to Rome Pope Innocent the fourth imposed vpon Iohn king of the same land a yearly satisfactiō of a thousand markes and this tribute continued in force in England vntill the Reformation Pope Alexander the thirde made the Emperour Fredericke Barbarossa to humble himselfe at his feet yea he set his foot vpon his throat nay more They haue proceeded so far as to depriue kings and Emperours of their estates which is a grievous satisfactiō and never followed by any Indulgence The more we read the more abhomination And it falleth out with vs in these matters as with such as begin to count the stars in the beginning of the evening but after by the multitude that shoot forth are vtterly confounded Alas how hath Satan wonne so much from the Church of God Had we ever greater cause with the Prophet Ieremie to wish that our eies were fountaines to bewaile these woūds of the church so great abuse so heavy a yoke laid vpon mens consciences O eternall son of God take in hand thine owne cause deliver so many captived soules and let the light of thy gospel shine among vs. But least we should stray too far let vs returne to our principal matter boldly enter the Bishop of Romes quarters We purpose to lay open his marchandize vsurpations in matter of Indulgences where by he draweth the soules out of Purgatory And as these people haue at the confines of Purgatory placed a field all diapred with flowers as a dependance or withdrawing chamber thereof so shall the chapter ensuing be a dependance of the question of Purgatory For this fiery prison was purposedly built that the Pope might bee the Iaylor thereof and from thence fetch foorth the soules by the hookes of his buls Indulgences which be of more charge to the living then profit to the dead Purgatory is the matter wherof and Indulgences the cause for which we do dispute CAP. 5. Against Indulgences and the fetching of soules out of Purgatory THE Pope at the petitiō of the kindred and friends of the deceased if they be of ability and calling doth many times grant Indulgences wherewith to fetch the soule of the deceased out of Purgatory yea which is more he cōferreth such grace to certaine aulters that whosoever shall procure a stinted number of Masses to bee said thereon he shall fetch one soul out of Purgatory himselfe hath also some times granted to such as beene crossed to the holy lād priviledge to fetch one or more soules out of Purgatory at their choice A grace and favor which is also conferred to the fraternity of the Corde Cardinall Caietan in the beginning of the booke of Indulgences acknowledgeth that in all antiquity there was nothing to be found concerning Indulgēces Durand Antoninus and Roffensis do say that Indulgences were not knowne in the daies of S. Ierome and S. Augustin or during the first fiue hundred years Bell. de Indul l. 2. c. 17 Biel. in Can. Missae lect 57. tit 1.7 as Bellarmine also confesseth Gabriell Byel vpon the Canon of the Masse saith as much making a question wherefore now a daies they should be so frequent he answereth himselfe with the words of Iesus Christ It is not for you to knowe the times and seasons which the Lorde hath put in his owne power With this bridle he restraineth our curiosity Besides my adversaries who will vse the fathers in despight of their hearts haue not yet produced the example of any one fetched out of Purgatory vnder the primitiue Church As for that which the fire of Helie telleth of Silvester and Gregory is false and hath not the testimony of any ancient autor Now to furnish so notable a liberality the Pope hath laide a bottomelesse foundation which he nameth The treasury of the Church and it is composed of the superabundance of the merits suffrings both of Iesus Christ and of his Saints This he distributeth among the souls of the dead to helpe them out of Purgatory it is manifestly laid down in the Extravagants of Clement the sixt which beginneth Vnigenitus Ad cuius the sauri cumulīe Beatae Dei Genetricis omnia electorum merita adminiculū prestare noscuntur Wherein it is said that the merits of the mother of God and of all the elect do helpe the merit of Iesus Christ and serue to make vp the heape of this treasure To enter therefore into the examination of this new Gospell 1. We aske who gaue the Pope power to fetch soules out of Purgatory 2. Let them produce either commandement or example of any Indulgences given to the deade by the Apostles or by their first successours 3. If it bee a new benevolence how commeth it that God is now become more liberall then heretofore 4. If al the power that the Pope assumeth to himselfe were first promised in these words I will giue thee the kayes c. when was it actually conferred It was say they when Iesus Christ said to Peter Feed my Lambs Admit it was spoken to the Pope and that S. Peter only had the charge of feeding our Lords Lambs must wee therefore reckon the dead among these Lambes Yea will some say because the Pope therevpon sheareth them be it so but is the pulling of thē out of the fire feeding 5. Moreover in that the Pope armeth his power with the words of Iesus Christ Whatsoever yee shall loose on earth shall be loosed in heaven Doth he not condemne him selfe in that he goeth beyond his commission for Christ saith All that thou shalt loose on earth hee saith not All that thou shalt loose vnder earth It must be saide that for the avoiding of this obiection Pope Gregorie after him our doctors haue placed Purgatory in bathes in ice in the winde 6. Out of this groweth an other absurdity and this it is The Pope looseth delivereth the souls out of prisō which neverthelesse he could not binde how commeth it that the Popes power is is halfe decayed toward these souls and that he reserved himselfe no more power but to loosen The answer is evident for by binding of soules and imposing punishment vpon them hee could get nothing for no man will giue mony to be tormented but to be released from torment he therefore reserved to himselfe so much as is profitable 7. Againe if he be able to draw out any soules out

their Purgatory there vpon haue they spent at the least three quarters of their allegations Now as concerning this praier for the dead the truth is that the Apostles in the celebration of the Lords Supper retained the institution of Iesus Christ and Pope Gregorie hath before testified vnto vs that to that Institution that is set downe in the holy Gospell they added only the Lords praier which argueth an vntruth in Chrysostome who saith that the Commemoration of the dead in the Eucharist is an Apostolicall tradition Soone after Martyrdome encreasing for the better encouragement of the Christians they brought in a custome in the celebration of the sacrament to name the Martyrs with the Prophets and Apostles and in everie Church they had a list or double tables called Diptiches wherin were writ ten the names of all such deceased as were to be mentioned in Commemoration and so far there was no harme The custome encreasing the parents and friends of the deceased beganne to giue almes vpon the day of the Cōmemoration of the deceased The almes togither with the commemorations they called oblations of the dead also sacrifices for the dead as we may see in the sixt epistle of the third book of S. Cyprian speaking of the Martyrs deceased in prison Celebrentur à nobis oblationes et Sacrificia in Commemorationem eorum Let vs celebrate sacrifices and oblations in commemoration of them Likewise in the fifth Epistle of his fourth booke speaking of Laurence Heb. 13.16 Phil 4 18. Celerine and Ignatius Martyrs Sacrificia pro eis offerimus quoties Martyrum passiones dies Aniuersariae Commemoratione celebramus That is to say We doe offer sacrifice for them alwaies and so often as from yeare to yeare we doe celebrate the daies and passions of the Martyrs In summe this is it The almes called in the Scripture sacrifices were offered for the dead that is to say in remembrance of them and in their steed as if the dead gaue them Thus in the eight booke of the Institutions of Clement cap. 18. The Bishop or minister prayeth We doe offer vnto thee for all those that haue pleased thee from the beginning of the world for the Saints Patriarkes Prophets righteous men Apostles Martyrs c. For such doth the Church of Rome hold that wee ought not to pray or to offer That these oblations and sacrifices were almes it appeareth by two Canons Vases Can. qui oblationes can Clerici one of the Councell of Vases the other of the Councell of Agatha Which are in Can. 13. quest 2 The Councell of Vases saith thus Can. Qui oblatione can clerici Such as detaine the oblations of the dead are slack in bringing them to the Churches are to be cut of from the Church as Infidels because they doe depriue the faithfull of the accomplishment of their vowes and the poore of their food and substance That of Agatha condemneth those that detaine the oblations of their deceased parents as murderers of the poore Burchard in his fifth booke alleageth many examples Nowe because part of these offerings were imployed in the Communion of the holy supper S. Cyprian in his sermon of Almes complaineth that the rich offering nothing yet came to take part of the sacrifices offered by the poore Domini cum sine sacrificio venis partem de sacrificio quod pau per obtulit sumis Now that this nomination of the dead in the administratiō of the sacrament tended not to fetch him out of Purgatory it appeareth evē by the same that our adversaries alleage out of Cyprian namely for that hee would not permit any nomination of of a certaine deceased person who had charged a clarke with a tutorship for surely it had beene excessiue inhumanitie to depriue a soule tormented in fire from ordinary reliefe for so slight an offence and where it was rather want of consideration then of piety as also to hold such a one for that sinne to be dāned were a rash and precipitat iudgement It was therefore a deprivation of honour among the living not a prohibition from succouring of the soule of the deceased And yet in all this there is no harme In those daies sprang vp the error of the receptacles of soules and of the fire of the last iudgemēt that should purge even the Virgin Mary and the Apostles began to take footing in the church Hereby mēs minds growing into feare and being perplexed concerning the estate of the dead prayers for the succor of the dead soone after came to bee adioined to the oblations sacrifices and almes And thus errour begat abuse which sprang from the loue of friends yet without any conceit of Purgatory and without any foresight of such abuses as might ensue and did befall in the daies of Gregory Bishop of Rome who lived in the yeare of Iesus Christ six hundred For then learning being smothered by the inundation of the barbarous nations the Gothes the Hunnes the French the Vandales c. And these lights of the primitiue Church extinct whiles there were no more Basils Cyprians or Augustins c. The divell taking his time and making vse of the covetise of the Clergie cosened the world with visions and aparitions of soules returning from Purgatory as we see in Gregories dialogues and Beda his workes who made report of a soul that appeared musled in a cloke of fire of an other that had beene a master of the bathes and being there in Purgatory offered to pull of a mans hose They also tell vs a fable of one Nocholas who getting forth of Purgatory by a hole that is in Ireland reported that hee had seene soules some broiled some fried get-some roasted c. Gregory in the fourth of his dialogues cap. 41. putteth to him selfe this question Quid hoc est quaeso quod in his extremis temporibus tam multa de animabus clarescunt quae ante latuerant And ordinarily these souls in their appearance shewed the cause of their tormēt ether that they had not paid the Church what they ought or had vowed and so entreated the living to satisfie for them or that they had withstood the Bishop of Rome c. Then began these great donations to the Church especially after the stations and Indulgences of Rome were added which are of the topgallant the last supream top of all Babylon Against this progresse of abuse what better remedy then to reduce the people to the spring head which is the holy Scripture And to say as Iesus Christ said to the Saduces Mat. 22. You erre not knowing the scriptures but from the beginning it was not so For throughout the old Testament that is for the full space of foure hundred yeares there was no prayer either for the dead or to fetch any soule out of Purgatory neither in the daies of Iesus Christ or his Apostles nor of a long time after Thus shall we attribute the glory to God to