Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	baptize_v	jesus_n	john_n	3,386	5	6.8394	4	false

Text snippets containing the quad

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

haue given power to bind and lose vpon earth and in heaven and on my behalfe demand of him this Indulgence Herevpon this good Saint repaired to Pope Honorat at his hands craved this large Indulgence without offerings But the Pope answered him that it might not bee Note this principle for it was meete that whosoever would purchase pardons must also merit them Ponendo manus adiutrices by putting to his helping hand id est by cōtributing Being asked for howe many yeares he demanded this pardon hee answered that he craved no yeares but soules and therevpon would none of his buls but said that the Virgin should be his paper Iesus Christ his Notary and the Angels his witnesses But now is this Indulgence restrained to one day of the yeare only and that is the first of August It is called Portiuncula or S. Mary of the Angels vpon which day whosoever visiteth the said Church obtaineth remission of all his sinnes cōmitted since his baptisme as well for the sinne as for the punishment wherof it ensueth that whosoever dieth comming from thēce shall never come in Purgatory This Indulgence is yet in great esteeme in Italy and is set downe in Bernardines Rosary and Bellarmine defendeth it in his second booke of Indulgences Thus doe we with griefe behold the accomplishment of the prophecie of S. Paule 2. Thes ● 11 God shall send them strong delusions that they shall beleeue lies and that for a punishment because they haue accompted Godlinesse to be a gain religion a marchandize for the time and Gods word a dangerous booke such a one as the common people may not looke into so long as such vngodly and impious ●nventions are published as most convenient for the instruction of the vn●earned This is the history of Purgatory ●hese are her tenents and butteresses and herein were matter sufficient to make men merry had they not a grea●er ground of sorrow in seeing religiō●urned into fables and the only clean●ng of our sinnes which is the bloud of ●esus Christ be as it were degraded and ●based to the ende to make a gaine to ●hose who in the Temple haue againe ●aised vp the tables of the mony chan●ers which Iesus Christ did once over●hrowe and cast downe Of the Limbo of Children The third stage or chamber is the Limbo of children deceased without ●aptisme The third place who are there without torment as also without pleasure Pag 9. or hope ever to come forth and there doe remaine saith our frier in griefe for that they cannot attaine to beatitude and this is it that they call poena damni but if this grief be also felt it is poena sensus and surely it were a goodly matter to knowe what they doe in this place where they haue no communication either with God or with the Divels besides that they are without remembrance of any thing that they haue seen or done having no body to instruct them sith also that they must rise again and what sentence the Iudge shal in the day of iudgement passe vpon them For our Lord Iesus Christ in the 25. of Matthew speaketh of no more but sentence against the damned and for the elect But these questions are to bee resolved by Doctors for the word of God penetrateth not so farre The auctor of The fire of Helie doth resolue vs Pag. 38. saying These children shall not bee iudged in the last day For it is written in the 3. 〈◊〉 S. Iohn Whosoever beleeveth not is already ●udged But they never had faith then be they already fully iudged By this his Maiesteriall conclusion he also maketh the children that die soone after Baptisme to be already iudged and banished into Limbo for they likewise had no more faith then the former that died a ●ittle before Then maketh he one step of a Clarke farther because hee seeth not that Not to beleeue in this place is spoken of the rebellious and incredulous for of those that haue not beleeved Iohn speaketh in the next verse following Vers 19. They loved darknesse more then light that is to say errour more then ●ruth which cannot bee imputed to children newe borne Thus the Church of Rome by excluding childrē that dy without Baptisme from salvation committeth sundry oversights 1. First in so doing shee tyeth the Grace of God to the water 2. Here ●y also shee referreth the salvation of ●he child to the power of man or of a midwife for if they list to baptize the childe while it is dying it shall go into Paradise if they list not to baptize it it shall not come there 3. Herein also they accuse God that he provided but badly for the salvatiō of children born vnder the old Testament in that hee would not haue them to bee circumcised before the eighth day 4. Neither was it a small point of rashnesse mixed with barbarisme to bring in the custom practised at Paris where they cast their children headlong into a gulph that is in our Ladies hospitall or Gods house 5. Againe these our Masters doe place this Limbo vnder the earth and so what shall become of it when the earth shal haue no more being but be vtterly consumed with fire as saith S. Peter in hi● second Epistle Apoc. 21.1 chap 3. and David Psal 102. ver 26 27. At the least they should in time haue chalked out some other lodging for those childrē in some other place This so presumptuous and cruel doctrine against children is grou●ded vpon the words of Jesus Christ in the third of S. Iohn Except a man be born of water and the spirit he cannot enter into the kingdome of God Wherin the church of Rome is contrarie to her selfe for shee holdeth that many are saved that were never baptized in water as many Martyrs that were never baptised in water neither will it serue their turne to say that those Martyrs were baptized in their blood for this place of S. Iohn importeth That of necessity they must be borne againe of water besides that this baptisme in blood is contrary to the cānons of the Church of Rome which saith that the Sacrament is no Sacrament if hee that conferreth it hath not ●n intent to baptize But the heathen executioners had never any intent to baptize Againe sith Baptisme is vnre●iterable what reasō is it that the martyrdome of a man not baptized should be Baptisme Yet will wee not deny but ●hat the Martyrs are baptized in their ●lood alwaies provided that this word to baptize be taken simply to wash a● that is the significatiō of the word but if we speake of Baptisme as it is a Sacrament of the Church a scale of the covenant exhibitiue of the grace of God in Jesus Christ the blood of a sinnefull man cannot bee this washing for the blood of the sonne of God is the onlie washing of our sins In answere to this place of the third of S. Iohn I

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