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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	matter_n	rome_n	1,644	5	6.7338	4	false

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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

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

say that if it be spoken of Baptisme it cannot bee vnderstoode but in case of contempt That is to say if any man that may bee baptized hath opportunitie to cause himselfe to be baptized doth notwithstanding in cōtempt reiect it such a one cannot be saved of which baptisme S. Peter in the 3. chapter of his first Epistle maketh mention likewise of this washing of the soule speaketh Zacharias ca. 13.1 which the Church of Rome calleth Baptismus flaminis Whereas in the 7. of Iohn Jesus Christ said that Out of his belly that beleeved in him should flovv rivers of life S. Iohn addeth that by this water he meant the holy Ghost which they shoulde receiue that beleeved in him also as in the 3. of Matthew v. 11. It is said that Jesus Christ baptizeth or washeth vs with the holy Ghost with fire is meant with the holy ghost warming purifying our harts so that to bee borne of water and the holy Ghost signifieth to be regenerat by the holie Ghost washing and cleansing our harts which is a phrase of speech familiar among men and vsed in the Gospell as in S. Iohn the 14. 6. verse I am the waie the truth the life in liew of saying I am the true way to the life Of the limbo of the Fathers The fourth place is the Limbo of the fathers mothers that is to say The fourth place of such persons as lived before the comming of Christ There were say they Adam Eue Noah Abraham c. vntill that Jesus Christ vpon the day of his resurrection in his returne from hell delivered them out of this prison himselfe also say our adversaries by his ascention brought them into heaven For they suppose that the way into heaven was not open vntil that Christ by his ascentiō entered in But because Jesus Christ said vnto the thiefe This day thou shalt be with me in Paradice wherby it appeared that the thiefe passed into Paradice forty daies before the ascention of Jesus Christ our Monke preventeth him by vsing his priviledge hee will haue vs hereby Paradice to vnderstande the lower parts that is to say Limbo or Purgatorie For page 95. he saith wheresoever the presence of God is there is Paradice as much as if he should say The thiefe being on the Crosse was in Paradice because Jesus Christ was there present and that Jesus Christ did but mocke him in promising him that hee should shortly be in Paradice sith hee was there already Now in as much as it was forty daies betweene Christs resurrection and his ascention It may be said that these souls being come out of Limbo were set sentinels in some corner or other or that peradventure they walked their stations here below for of this matter we find no decision of the Popes Extrav de Constit tit 2. Can. licet to whom only it belongeth to decide all matters of Religion as to thē that cannot erre in faith in their Cānons doe boast that all right resteth in the shrine of their harts Our Franciscan and the auctor of Helies fire do say that during the forty daies those soules were with Jesus Christ that is to say Pag. 38. 44. when Jesus Christ was in the chamber with his Apostles all the soules of the old Testamēt were there also with him That when he went to Emaus they followed him That when he was by the sea side there also they were assembled and arranged vpon the sands Into this Limbo entred two sorts of soules The one sort such as without need of purgation came directly in the other they that after their purgation and satisfaction in Purgatory came neverthelesse thither In those daies was the torment of Purgatory of much lōger continuance then in this age it is For then the soveraigne high Priests gaue no Indulgences neither fetched any soules out of Purgatory whereby it appeareth that God being now more liberall they doe wrong to call the first age The goldē age Of this Limbo would our men make Iacob to speake in the 37 of Genesis where according to the Roman translation he saith I shall go down into hell bewailing my sonne wherevpon say we that it followeth that in the 42 Chapter where these words are repeated Iacob spake of this Limbo yet he there saith that his white haires shall go downe The soules then are hairy for these good fathers went downe into Limbo with gray haire whereof we are also to presuppose that in that country they haue barbers And all this absurdity groweth of this that they wil not vnderstand that Sheol in Hebrew namely in these places signifieth sometimes the state of the dead and somtime the Sepulcher albeit they be driven to it by sundry places of the scripture as in the 14 Psal ver 7. and in the 30. vers 4. in many other places They also produce the 9. of Zachary and the 4. of S. Paule to the Ephes but they do only quote the places and so leaue the reader to guesse at the matter and good reason for of Limbo there is no speech throughout al the scriptures but cōtrarywise we finde that Moses and Elias talked with Jesus Christ vpon the mountaine wherby it appeareth that they were not in a corner vnder the earth Againe if the death of Iesus Christ were of force to deliver the fathers of the old Testament out of hell why not out of Limbo which they say is a more easie prison As concerning the passage in the ninth of Zachary there is no speech of Limbo but of the deliverance from hell vnder the figure of the deliverance from the Captivitie of Babilon The words of the prophet are these In the blood of thy covenāt thou hast delivered thy prisoners out of the lake where is no water They also obiect vnto vs the 4. of S. Paule to the Ephes Where speaking of the Incarnation and habitation of Jesus Christ vpon earth hee saith that he descended into the lowest parts of the earth accommodating to our Savior Christ the words of David in the Psalme 139. v. 15 where he saith that he was formed in the lowest parts of the earth that is in his mothers wōb and according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the superlatiue but what communitie hath this with Limbo Much lesse is it meant of the fetching of the Fathers out of Limbo which is in the eight verse Hee led captivitie captiue for would he haue led captiue the soules of the fathers considering that they would that hee should haue brought them out of captivitie For in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to lead into captivity those whō they haue taken at the swordes point These captiues thē are the divels death c. The Auctor of the fire of Helie giveth it vs brauely he maketh S. Paul Heb. 11. v. 39. 40. to say that these fathers are not rewarded before vs but neither there nor

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