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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	name_n	son_n	14,571	5	5.9519	4	true

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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

this Doctor opposeth himselfe against a corporation of Romish Doctors an Vniversity and the Councell of Trent 2. The not reiterating of baptisme against the Anabaptists which is the same with the baptisme of young children for the Anabaptists doe rebaptise those whom we haue baptised as holding baptisme in infancie to bee no baptisme 3. Rom. 8.9.11 Ioh. 14 26. 16.14 The proceeding of the holy Ghost which is proved by the places where he is called the spirit of God and the spirit of Christ and the comforter whom the father sendeth in the name of the sonne which taketh of the sonne c. 4. The consubstantialitie of the father and of the sonne Which is proued in this That the sonne is God Ioh. 1.1 Even our great God Tit. 2 13. consequently one God with the father for there is but one God 1. Cor. 8.6 and being one selfe God they are by consequence one selfe substance Wee haue also S. Iohn in his first Epistle cap. 5. who saith thus There be three that bear record in heauen the Father the Word and the holy Ghost and these three are one 5. He would haue said Anti-dicomarianites or Heluidians The perpetuall virginitie of the Virgin Mary against the Anti marianites but this is no point necessary to salvation The seemelinesse rather then any necessitie induceth vs to beleeue it 6. The translation of the Sabaoth to the Sonday An article not necessary to salvation Apoc 1 I was ravished in spirit vpon a sonday yet doe we see by the Revel 1.10 and by the 1. Cor. 16.1 and by the Act. 20.7 that this Institution was made in the time of the Apostles 7. The celebration of the feast of Easter against the Quarto Decimanis Which also is of no greater importance to salvation witnesse the censure and reprimendum sent by Ireneus to Victor Bishop of Rome who skirmished fiercly in that quarrell This Epistle of Ireneus is extant in the Ecclesiasticall historie of Eusebius lib. 5. cap 23.8 That there are but three persons in the Trinitie a matter which neither the holy Scripture nor any mā that ever had any one drop of common sense did ever studie to perswade for in a dualitie there can be but two in a Trinitie three 9. Lastly he bringeth in The washing of the Apostle's feet which saith hee wee cannot proue to be no sacrament therevpon hee great lights De Maiorit obed tit 33. Can. Solita quanta inter solem lunam tanta inter Pontif. Reges differentia Arist Phis li. 4. cap. 4. the greater is the Pope and the lesser is the Emperor and kings as saith Pope Innocent the 3. These our Masters I say so full of their subtilties and invention in their explications which according to the doctrine of A●axagor as doe draw all things out of al things could they not aswell proue these eight points by the scripture as we with all our doltishnesse haue foūd them out without any difficultie But the truth is that it was no want of invētiō in them but lack of good meaning And these defects in the Scriptures doe they seek out the rather that we might not thinke much that in the Scriptures there is no speech of painting of the Trinitie of worshipping of Images of fetching soules out of Purgatory by Popish Indulgences of their Pastors abstinence from marriage of th●● 〈◊〉 ●ctions of meats to be brief 〈◊〉 their traditions In these consi●●●●ns it stādeth them vpon to ab●●● authori●● of the Scriptures 〈◊〉 accus● 〈◊〉 of imperfection Yet is it their sur●● course to prohibit the people from re●ding of them and from learning any thing but at their mouthes who haue most interest in the suppressing of thē and doe reape most commodity of the peoples ignorance I could therefore wish that the auctors of these torrents fires and furnaises would lay their hā●● to their consciences if they cā find any and vpon their doctorall faith tell vs whether this vnwritten words these letters of credence be not a means prepared by the Pope thereby to forg●● new articles for his commodity A secret corner wherein to coine false mony and to clip the word of God The●● consciences must say yes they are ove● wise to be ignorant thereof but worldly reasons carry them away in som● hope of gaine in some feare and in some worldly devises doe speake lowder and haue greater voice in the Chapter house then conscience In as much therefore as the word ●f God contained in the old and newe ●estament is the only and sufficiēt rule ●f our faith and that Purgatory if wee ●eleeue our adversaries is to bee belee●ed as an article of our faith that vn●er paine of damnation it is strange ●hat God in the old Testament having ●rdained sacrifices expiations for al ●orts of sinnes and pollutions even to ●he Leprosie to the bloody flixe ●nd to the touching of any dead ●ody c. did never ordaine any expi●tion sacrifice satisfaction or pray●r for the soules that were in Purgatorie The ancient Patriarkes good ●ervants of God Abraham Isaac Iacob ●oseph Moses Aaron Iosua Samuell or David never desired after their deathes ●o be prayed for neither did themselues pray for any that was dead that God would vouchsafe to bring them out of Purgatory True it is that they bewai●ed their dead but among al their mournings weepings fastings and lamentations wee find no path to purgatory neither any one prayer to fetch the soules of the deceased out of Purgatory and indeed such lamentations and fastings were made even for the wicked such as died in Gods displeasure As for Saul to whom it was said by the Pithonesse not many houres before his death that God was against him who also died soone after his consultation with the witch David likewise bewailed Absalon who died in rebellion and treason against his owne father yet for such saith the Church of Rome wee must not pray How grievous were the teares vpon the death of Iacob and Moses who as holy and rare lights of the Church could never bee confined into Purgatory The high Priest of the Law never granted Indulgences neither made any intercession to abridge this so scalding a punishment neither did they that died make any foundations of services Pag. 16.18 or sacrifices to redeem their soules out of this fire Here doth our frier seeke a starting hole but the clef● is to straight for him to creep through He complaineth that In liew of seeking the true light in the law of Grace that is to say the Gospell we looke for it in the darke and obscure law of Moses To speak plainly he refuseth the old Testament as an incompetent Iudge for the darkenesse thereof But to this obiection wee doe answer that indeed the prophecies of things to come and the ceremonies of the old Testament are not so cleere easie as the Gospel yet are Gods Commandements therein laid down in

beleeue neither heaven nor hell The intent of the Ministers saith he is to deny both Purgatory and Paradice for wee know that at Geneva in the Italian Church after they had argued of the means to root out the beliefe of Purgatory one of their Deacons rising vp said let vs doe that which we had once determined let vs deny the Immortalitie of the soule so shall wee soone see Purgatory laid along The fire of Helie saith it was not a Deacon but a Minister yea he saith moreover that one Perrat a Minister of Geneva in his life cōplained that among vs the beasts are buried with greater honour then men But he speaketh as if a man already deceased so truely hee is informed but the man yet liveth and if the accuser or accusation did deserue it I could easily from himselfe procure the confutation of so cold a slander Herevpon were the Divell our principall enimie a man to be examined I would demand of him whether our fathers that suffered martyrdome for the Gospell who were so lavish of their blood and so sparing of the glory of God did think that there was no heaven or that the soules were mortall But in as much as wee meddle not with coniurings or making the spirits to appeare as our adversaries doe let the Frier take his place and be our Iudge therein Dare hee say that these persons did not aspire to eternall life The two Decij Curtius or Empedocles who with their deathes did purchase fame voluntary lost their liues to purchase commendatiōs after death might haue done it without hope of immortalitie But where the death is accompanied with infamy the ashes overlaid with reproach what man will without hope of immortalitie seeke an inglorious death and voluntarily lose both his life and his honor Moreover who be our slanderers Even the props and pillers of the Roman sea a sea that hath beene blemished with Popes that haue made profession to teach that there is no Paradise and that the soules of men doe die together with their bodies as doe the soules of beastes Let these writers of fires furnaces torrents acknowledge whether these bee not the very words of the Councell of Constance Sess 11. Iohn the 23. Often and very often in the presence of sundry prelats and other good and honest men hath said supported taught and obstinately at the instigation of the divell maintained that there is no eternall life neither any other life after this yea he hath said and obstinately beleeued that the soule of man dieth with his body and is extinct as those of brute beasts He hath also said that man once dead shall neuer rise againe at the last day c. And afterward it is said that all this is publikely and well knowne O how the pulpets should haue rung of it if any one of vs had spoken but the hūdreth part hereof 12 There resteth yet one place taken out of S. Paule 1. Cor. 15.29 What shal they doe that are baptised for dead The Frier in liew of these wordes for dead hath set downe for the dead The fire of Helie committeth a notable falsehood and disguiseth the passage thus Pag. 46. Falshoods What shall they doe that baptise themselues for the dead And then expoundeth that which he hath corrupted in this maner To baptise ones selfe signifieth to doe laborious and satisfactory workes for the dead and withall wee must vnderstand that it is to fetch them out of Purgatory Good God what a troublesome thing lying is This interpretation is taken from Bellarmine who according to his manner hauing alleaged the explication of a number of the fathers as Tertullian Ambrose Sedulius Theodoret Chrysostome Oecumenius Theophilact c washeth al their heads and for the establishment of his owne exposition confuteth all their explications And this doth the Frier confirme with the autoritie of Turrian the Iesuite who maketh vse of this passage An excelent testimonie and of great antiquity But the sense of these wordes must be taken of the Apostles intent This is bee seene in Mat. 5 16● Marc. 1.10 his intent was to proue the resurrectiō here to hee imployeth baptisme which in those daies was celebrated by plonging the whole body in water in token that we are in death the comming forth of the water representeth the resurrection S. Paules meaning is that this signe were in vaine if there were no resurrection and that in vaine we are baptized for dead or as dead and to represent vnto vs that wee are in death if there be no hope of Resurrection The explicatiō of Theodoret growe●h much herevpon which also Caietan doth follow The places of scripture wherevpon these Doctors doe lay the foundations of their Purgatory 1. Cayer pag. 5. proveth the multitude of habitations vnder the earth by the creed where it is saide Descendit ad Inferos in the plurall number but his grammar faileth him for in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular and Inferi in the plurall importeth no more diversity of chambers or habitations then Superi which signifieth those that liue vpon the earth Virgill Aeneid 6. Apud superos furto laetatus inani 2 Againe vpon the last of the Revelation where it is written Pag. 9. Out of the throne proceeded a river of water cleare as christall He foundeth Purgatory in rivers in bathes in yce vnder the leaues of trees c To the same end he alleageth the 92. Psalme The righteous shall flourish like a Palme tree And this passage doeth hee make to serue for a defence of his flowred medow that lieth at the end of Purgatory Let vs yeeld Peter Victor Palme Cayer this Doctor taketh vp the straw which is not like the palme albeit he assumeth that name but rather like the figge tree which Christ cursed it bare no more fruit 3 Himselfe defendeth the altars wherevpon the saying of a stinted nūber of Masses sufficeth to fetch a soule out of Purgatory Pag. 17. because in the lawe there was an altar of propitiation 4 In page 23. he heapeth vp a whole bedroule of passages for Purgatory as if they were paternosters 1. Because there was a flaming sworde before the garden of Eden and the same passage doth the fire of Helie make vse of 2. By the fire of sacrifices after the law of nature for he imagineth that the making of sacrifices by fire is a law of nature thus doth he confesse that he hath lost his humane nature because he doth not sacrifice by fire 3. Because the law was given in fire 4. By the perpetuall fire that was vpon the altar 5. By the iudgement of God that must be in fire 2. Pet. 3. Out of al this he cōcludeth that there is a purgatory How many pens sonnets shall wee pin vpon this doctor in reward of his profound subtlety Some few other passages there bee but they wil be found among those of

Romans he speaketh thus of the last iudgement We shall all appeare before the iudgement seat of Christ for it is written I liue saith the Lord let everie knee bow before me and every tongue giue praise vnto God In this place S. Paule taketh to appeare before the iudgement seat of God for bowing the knee before God The wicked therefore the divels shall bow the knee because they shall appeare and be forced to acknowledge the iustice of God In this regard doth Iustine the Martyr in his dialogue against Triphon say that the Infernall spirits are subiect to Iesus Christ bowing their knees at the bare pronountiation of the Crosse 8. As for the praises spoken of in the fifth of the Revelation they are the praises of all creaturs of whom even of the inanimate as of the heauens the earth the sonne c. The Scripture in aboue a hundred places saith that they praise the eternall Psal 19. Psal 140. Psal 145. especially in the Psalme 148. where this is repeated some twentie times Neither need we goe any further then this passage namely of the Revelation to proue it For he saith I heard EVERT CREATVRE which is in heauen thē the sunne the starres the Angels c. he also saith All that is on the earth vnder the earth and in the sea yea even all things that are comprised in them c. It appeareth then that he speaketh of all creatures and this is it that made our adversaries to omit these words yea all things that are comprised in them with a notable falsehood according to their custome thereby to abate the edge of Gods word and to take from him that which pierceth the very vntruth I should wrong the autor of the fire of Helie if I should suppresse one inventiō which he doth very gallantly produce to shewe that the divels doe not bowe to Iesus Christ If saith he Du Moulin himselfe will not put of his hat when wee speake of the name of Iesus how can the divels be forced to doe it The divels then by this Doctors saying doe wear hats but they will not put them of when we speake of Iesus Is it because they are somewhat surly and prowd or for that they feare the aire Note also that by this argument taken from the more to the lesse hee doeth vs this honour that hee holdeth vs lesse wicked then the divels and yet wee flee not for his holy water But in the end I say this doctor is deceived in one point and deceiveth in an other hee is deceived in that he thinketh that by the name of Iesus Saint Paule in this place meant the word IESVS cōsidering that the scripture by the name of God ordinarily vnderstandeth his auctority his glory his strength his power c. and so say we Our helpe be in the name of God also hallowed bee thy name and I come against thee in the name of the Eternall 2. Sam. 17.45 In this sense we honour the name of Iesus but our adversaries honor the syllables and thereof commeth the feast Masse of the name of Iesus for as concerning his parson there is a feast apart But in this that he falsely accuseth vs he deceiveth For if a man hearing the name of Iesus putteth of his hat we like it well so as it be done without superstition But marke what it is They vse many salutations to the name of Iesus whiles in the mean time his parson is wronged and his benefite abused and they finde out other redeemers and an other purging for our sins he is entreated as he was by those that buffeted him saying vnto him All haile Thus is Religion corrupted which at this day hold her handes in rule and giveth godlinesse her pasport Hereof it cōmeth that the service of the Church of Rome namely the Masse consisteth in gestures in a set number of bowings in frisking from one end of the alter to the other in Allegoricall habites historied at pleasure whiles the people looking on learneth nothing and is entertained with gestures when they should be instructed by the intelligible worde Thence commeth also the gallāt Interpretations of Pope Innocent the 3. of Durands Rationals and others which say that the Priest turneth his backe to the people because God said to Moses Thou shalt see my backe parts That the miss all is laid vpon a Quisheon because it is written Mat. 11. My yoake is easie my burdē light That he that serveth the Priest at Masse moveth and steppeth vp and downe as the Priest doth because Iesus Christ said Where I am there shal my servant be also That the Gospel booke is laid vpon a deske in forme of an Eagle because it was written in the 18. Psalme Hee flyeth vpon the wings of the winde That the deakon goeth in at one side of the pulpet commeth out at the other because it is written Mat. 2. They were warned from heauē to returne an other way And he that serveth a Bishoppe at his Masse kisseth his shoulder looking a scance on his face because it is written 1. Cor. 13. Wee see now in part Thus is the whole battery of our adversary dismounted which was not charged but with stubble and hay against the truth and here would I shut vp this chapter did not the falshoods of the fire of Helie detaine mee yet a while so extreamely licentious is he in falsifying Many of his falshoods haue we already produced yet here followe some more In the pages 40 41. to proue the Limbo of the fathers he alleadgeth the Apostle in the 11. to the Hebrews Having beene tryed by the testimony of faith This word salaried is of his own invention they received not the promises that they without vs should not be made perfect and salaried In the 43. page he saith that God by the leaues of the figge tree closed vp Ezechias sore and for that citeth the 4. of Kings 26. and Esay 38. In page 44. to defende Purgatory in bathes in yee in rivers c. hee alleadgeth Iob. 24. in these words The wicked that are in hel from a heate of fire do passe to a coldnesse as snow Al this is false and by him devised In the same place where S. Peter Act. 2.24 saith that God raised vp Iesus Christ hauing loosed the sorrows of death he saith the sorrowes of Hell In page 56. to proue that the Pope may graunt Indulgences for the dead he maketh S. Paule 1. Cor. 5. say The stewardship of Indulgences vvas by Iesus Christ left to the Church whereof there is not a word in the whole chapter In page 66. be corrupteth this excellent passage of Esay 57. Whosoever vvalketh before God goeth in peace he maketh him say Whosoever vvalketh before God vvalketh in peace In pages 69 70. he maketh S. Paule say to the Colossians 1.24 I fulfill in my flesh that which wanteth in the passion of the Lorde for his body which is the