helps for the understanding of the Scriptures and as good testimony of the Doctrine deliver'd from their fore-fathers down to them of what the Church esteem'd the way of Salvation and therefore if we find any Doctrine now taught which was not plac'd in their way of Salvation we reject it as being no part of the Christian faith and which ought not to be impos'd upon consciences They were wise unto salvation and fully instructed to every work and therefore the faith which they profess'd and deriv'd from Scripture we profess also and in the same faith we hope to be sav'd even as they But for the new Doctors we understand them not we know them not Our faith is the same from the beginning and cannot become new But because we shall make it to appear that they do greatly innovate in all their points of controversie with us and shew nothing but shadowes instead of substances and little images of things instead of solid arguments we shall take from them their armour in which they trusted and choose this sword of Goliah to combat their errors for non est alter talis It is not easie to finde a better than the Word of God expounded by the prime and best Antiquity The first thing therefore we are to advertise is That the Emissaries of the Roman Church endeavour to perswade the good people of our Dioceses from a Religion that is truly Primitive and Apostolick and divert them to Propositions of their own new and unheard of in the first ages of the Christian Church For the Religion of our Church is therefore certainly Primitive and Apostolick because it teaches us to believe the whole Scriptures of the Old and New Testament and nothing else as matter of faith and therefore unless there can be new Scriptures we can have no new matters of belief no new articles of faith Whatsoever we cannot prove from thence we disclaim it as not deriving from the Fountains of our Saviour We also do believe the Apostles Creed the Nicene with the additions of Constantinople and that which is commonly called the Symbol of S. Athanasius and the four first General Councils are so intirely admitted by us that they together with the plain words of Scripture are made the rule and measure of judging Heresies amongst us and in pursuance of these it is commanded by our Church that the Clergy shall never teach any thing as matter of Faith religiously to be observed but that which is agreeable to the Old and New Testament and collected out of the same Doctrine by the Ancient Fathers and Catholick Bishops of the Church This was undoubtedly the Faith of the Primitive Church they admitted all into their Communion that were of this faith they condemned to Man that did not condemn these they gave Letters communicatory by no other cognisance and all were Brethren who spake this voice Hanc legem sequentes Christianorum Catholicorum nomen jubemus amplecti reliquos verò dementes vesanosque judicantes haeretici dogmatis infaemiam sustinere said the Emperors Gratian Valentinian and Theodosius in their Proclamation to the People of C. P. All that believ'd this Doctrine were Christians and Catholicks viz. all they who believe in the Father Son and Holy Ghost one Divinity of equal Majesty in the Holy Trinity which indeed was the summe of what was decreed in explication of the Apostles Creed in the four first General Councils And what faith can be the foundation of a more solid peace the surer ligaments of Catholick Communion or the firmer basis of a holy Life and of the hopes of Heaven hereafter than the measures which the Holy Primitive Church did hold and and we after them That which we rely upon is the same that the Primitive Church did acknowledg to be the adaequate foundation of their hopes in the matters of belief The way which they thought sufficient to go to Heaven in is the way which we walk what they did not teach we do not publish and impose into this faith entirely and into no other as they did theirs so we baptize our Catechumens The Discriminations of Heresie from Catholick Doctrine which they us'd we use also and we use no other and in short we believe all that Doctrine which the Church of Rome believes except those things which they have superinduc'd upon the Old Religion and in which we shall prove that they haue innovated So that by their confession all the Doctrine which we teach the people as matter of Faith must be confessed to be Ancient Primitive and Apostolick or else theirs is not so for ours is the same and we both have received this Faith from the Fountains of Scripture and Universal Tradition not they from us or we from them but both of us from Christ and his Apostles And therefore there can be no question whether the Faith of the Church of England be Apostolick and Primitive it is so confessedly But the Question is concerning many other particulars which were unknown to the Holy Doctors of the first Ages which were no part of their Faith which were never put into their Creeds which were not determined in any of the four first General Councels rever'd in all Christendom and entertain'd every where with great Religion and veneration even next to the four Gospels and the Apostolical writings Of this sort because the Church of Rome hath introduc'd many and hath adopted them into their late Creed and imposes them upon the people not only without but against the Scriptures and the Catholick Doctrine of the Church of God laying heavie burdens on mens Consciences and making the narrow way to Heaven yet narrower by their own inventions arrogating to themselves a Dominion over our Faith and prescribing a method of Salvation which Christ and his Apostles never taught corrupting the Faith of the Church of God and Teaching for Doctrines the Commandments of men and lastly having derogated from the Prerogative of Christ who alone is the Author and Finisher of our faith and hath perfected it in the revelations consign'd in the Holy Scriptures therefore it is that we esteem our selves oblig'd to warn the People of their danger and to depart from it and call upon them to stand upon the wayes and ask after the old paths and walk in them lest they partake of that curse which is threatned by God to them who remove the ancient Land-marks which our Fathers in Christ have set for us Now that the Church of Rome cannot pretend that all which she imposes is Primitive and Apostolick appears in this That in the Church of Rome there is pretence made to a power not only of declaring new Articles of Faith but of making new Symbols or Creeds and imposing them as of necessity to Salvation Which thing is evident in the Bull of Pope Leo the Tenth against Martin Luther in which amongst other things he is condemn'd for saying It is certain that it is not in the power
of the Church or Pope to constitute Articles of Faith We need not adde that this power is attributed to the Bishops of Rome by Turrecremata Augustinus Triumphus de Ancona Petrus de Ancorano and the famous Abbot of Panormo that the Pope cannot only make new Creeds but new Articles of Faith That he can make that of necessity to be believ'd which before never was necessary That he is the measure and rule and the very notice of all credibilities That the Canon Law is the Divine Law and what-ever Law the Pope promulges God whose Vicar he is is understood to be the promulger That the souls of men are in the hands of the Pope and that in his arbitration Religion does consist which are the very words of Hostiensis and Ferdinandus ab Inciso who were Casuists and Doctors of Law of great authority amongst them and renown The thing it self is not of dubious disputation amongst them but actually practis'd in the greatest instances as is to be seen in the Bull of Pius the fourth at the end of the Council of Yrent by which all Ecclesiasticks are not only bound to swear to all the Articles of the Council of Trent for the present and for the future but they are put into a new Symbol or Creed and they are corroborated by the same decretory clauses that are us'd in the Creed of Athanasius that this is the true Catholick Faith and that without this no man can be saved Now since it cannot be imagined that this power to which they pretend should never have been reduc'd to act and that it is not credible they should publish so inviduous and ill sounding Doctrine to no purpose and to serve no end it may without further evidence be believed by all discerning persons that they have need of this Doctrine or it would not have been taught and that consequently without more adoe it may be concluded that some of their Articles are parts of this New Faith and that they can therefore in no sense be Apostolical unless their being Roman makes them so To this may be added another consideration not much less material that besides what Eckius told the Elector of Bavaria that the Doctrines of Luther might be overthrown by the Fathers though not by Scripture they have also many gripes of Conscience concerning the Fathers themselves that they are not right on their side and of this they have given but too much demonstration by their Expurgatory Indices The Serpent by being so curious a Defender of his Head shewes where his danger is and by what he can most readily be destroyed But besides their innumerable corruptings of the Fathers Writings their thrusting in that which was spurious and like Pharaoh killing the legitimate Sons of Israel though in this they have done very much of their work and made the Testimonies of the Fathers to be a Record infinitely worse than of themselves uncorrupted they would have been of which divers Learned Persons have made publique complaint and demonstration they have at last fallen to a new trade which hath caus'd more dis-reputation to them than they have gain'd advantage and they have virtually confess'd that in many things the Fathers are against them For first the King of Spain gave a Commission to the Inquisitors to purge all Catholick Authors but with this clause iique ipsi privatim nullisque consciis apud se indicem expurgatorium habebunt quem eundem neque aliis communicabunt neque ejus exemplum ulli dabunt that they should keep the Expurgatory Index privately neither imparting that Index nor giving a Copie of it to any But it happened by the Divine Providence so ordering it that about thirteen years after a Copie of it was gotten and published by Iohannes Pappus and Franciscus Iunius and since it came abroad against their wills they finde it necessary now to own it and they have Printed it themselves Now by these expurgatory Tables what they have done is known to all Learned Men. In S. Chrysostom's Works printed at Basil these words The Church is not built upon the Man but upon the Faith are commanded to be blotted out and these There is no Merit but what is given us by Christ and yet these words are in his Sermon upon Pentecost and the former words are in his first Homily upon that of S. Iohn Ye are my friends c. The like they have done to him in many other places and to S. Ambrose and to S. Austin and to them all insomuch that Ludovicus Saurius the Corrector of the Press at Lyons shewed and complain'd of it to Iunius that he was forc'd to cancellate or blot out many sayings of S. Ambrose in that Edition of his works which was printed at Lyons 1559. So that what they say on occasion of Bertram's book In the old Catholick Writers we suffer very many errors and extenuate and excuse them and finding out some Commentary we fain some convenient sense when they are oppos'd in Disputations they do indeed practise but esteem it not sufficient for the words which make against them they wholly leave out of their Editions Nay they correct the very Tables or Indices made by the Printers or Correctors insomuch that out of one of Frobens Indices they have commanded these words to be blotted The use of Images forbidden The Eucharist no sacrifice but the memory of a sacrifice Works although they do not justifie yet are necessary to Salvation Marriage is granted to all that will not contain Venial sins damne The dead Saints after this life cannot help us Nay out of the Index of S. Austin's Works by Claudius Chevallonius at Paris 1531. there is a very strange deleatur Dele Solus Deus adorandus that God alone is to be worshipped is commanded to be blotted out as being a dangerous Doctrine These instances may serve instead of multitudes which might be brought of their corrupting the witnesses and razing the records of antiquity that the errors and Novelties of the Church of Rome might not be so easily reprov'd Now if the Fathers were not against them what need these arts Why should they use them thus Their own expurgatory indices are infinite testimony against them both that they do so and that they need it But besides these things we have thought it fit to represent in one aspect some of their chief Doctrines of difference from the Church of England and make it evident that they are indeed new and brought into the Church first by way of opinion and afterwards by power and at last by their own authority decreed into Laws and Articles Sect. II. FIrst we alledge that this very power of making new Articles is a Novelty and expresly against the Doctrine of the Primitive Church and we prove it first by the words of the Apostle saying If we or an Angel from Heaven shall preach unto you any other Gospel viz. in
least become very probable and therefore they may be believ'd and practis'd without danger according to the Doctrine of Probability And thus the most desperate things that ever were said by any though before the declaration of the Church they cannot become Articles of Faith yet besides that they are Doctrines publickly allowed they can also become rules of practise and securities to the conscience of their Disciples To this we may adde that which is usual in the Church of Rome the praxis Ecclesiae the practise of the Church Thus if an Indulgence be granted upon condition to visit such an Altar in a distant Church the Nuns that are shut up and Prisoners that cannot go abroad if they address themselves to an Altar of their own with that intention they shall obtain the Indulgence Id enim confirmat Ecclesiae praxis says Fabius The practise of the Church in this case gives first a probability in Speculation and then a certainty in practise This instance though it be of no concern yet we use it as a particular to shew the principle upon which they go But it is practicable in many things of greatest danger and concern If the question be Whether it be lawfull to worship the Image of the Cross or of Christ with Divine Worship first there is a Doctrine of S. Thomas for it and Vasquez and many others therefore it is probable and therefore is safe in practise sic est Ecclesiae praxis the Church also practises so as appears in their own Offices and S. Thomas makes this use of it Illi exhibemus cultum Latriae in quo ponimus spem salutis sed in cruce Christi ponimus spem salutis Cantat enim Ecclesia O Crux ave spes unica Hoc passionis tempore Auge piis justitiam Reisque dona veniam Ergo Crux Christi est adoranda adoratione Latriae We give Divine Worship says he to that in which we put our hopes of salvation but in the Cross we put our hopes of salvation for so the Church sings it is the practise of the Church Hail O Cross our onely hope in this time of suffering encrease righteousness to the godly and give pardon to the guilty therefore the Cross of Christ is to be ador'd with Divine Adoration By this Principle you may embrace any opinion of their Doctors safely especially if the practise of the Church do intervene and you need not trouble your self with any further inquiry And if an evil custom get amongst men that very custom shall legitimate the action if any of their grave Doctors allow it or good men use it and Christ is not your Rule but the examples of them that live with you or are in your eye and observation that 's your rule We hope we shall not need to say any more in this affair The pointing out this rock may be warning enough to them that would not suffer shipwrack to decline the danger that looks so formidably Sect. VIII AS these evil Doctrines have general influence into evil life so there are some others which if they be pursued to their proper and natural issues that is if they believ'd and practis'd are enemies to the particular and specifick parts of Piety and Religion Thus the very prayers of the Faithful are or may be spoil'd by Doctrines publickly allowed and prevailing in the Roman Church For 1. They teach That prayers themselves ex opere operato or by the natural work it self do prevail For it is not essential to prayer for a man to think particularly of what he sayes it is not necessary to think of the things signified by the words So Suarez teaches Nay it is not necessary to the essence of prayer that he who prays should think de ipsa locutione of the speaking it self And indeed it is necessary that they should all teach so or they cannot tolerably pretend to justifie their prayers in an unknown Tongue But this is indeed their publick Doctrine For prayers in the mouth of the man that says them are like the words of a Charmer they prevail even when they are not understood sayes Salmeron or as Antoninus They are like a precious stone of as much value in the hand of an unskilful man as of a Ieweller And therefore attention to or devotion in our prayers is not necessary For the understanding of which saith Cardinal Tolet when it is said that you must say your prayers or offices attently reverently and devoutly you must know that attention or advertency to your prayers is manifold 1. That you attend to the words so that you speak them not to fast or to begin the next verse of a Psalm before he that recites with you hath done the former verse and this attention is necessary But 2. There is an attention which is by understanding the sense and that is not necessary For if it were very extremely few would do their duty when so very few do at all understand what they say 3. There is an attention relating to the end of prayer that is that he that prays considers that he is present before God and speaks to him and this indeed is very profitable but it is not necessary No not so much So that by this Doctrine no attention is necessary but to attend that the words be all said and said right But even this attention is not necessary that it should be actual but it suffices to be virtual that is that he who says his office intends to do so and do not change his minde although he does not attend And he who does not change his minde that is unless observing himself not to attend he still turn his minde to other things he attends meaning he attends sufficiently and as much as is necessary though indeed speaking naturally and truly he does not attend If any man in the Church of England and Ireland had published such Doctrine as this he should quickly and deservedly have felt the severity of the Ecclesiastical Rod. But in Rome it goes for good Catholick Doctrine Now although upon this account Devotion is it may be good and it is good to attend to the words of our prayer and the sense of them yet that it is not necessary is evidently consequent to this But it is also expresly affirm'd by the same hand There ought to be devotion that our mind be inflam'd with the love of God though if this be wanting without contempt it is no deadly sin Ecclesiae satisfit per opus externum nec aliud jubet saith Reginaldus If ye do the outward work the Church is satisfied neither does she command any thing else Good Doctrine this And it is an excellent Church that commands nothing to him that prays but to say so many words Well! But after all this if Devotion be necessary or not if it be present or not if the minde wander or wander not if you minde what you pray or minde it not
alledged can prevail more than all that which already hath been so often urged in these Questions But we are not deterr'd from doing our duty by any such considerations as knowing that the â—ame medicaments are with success applyed to a returning or an abiding Ulcer and the Preachers of Gods Word must for ever be ready to put the People in minde of such things which they already have heard and by the same Scriptures and the same reasons endeavour to destroy their sin or prevent their danger and by the same Word of God to extirpate those errors which have had opportunity in the time of our late Disorders to spring up and grow stroger not when the Keepers of the Field slept but when they were wounded and their hands cut off and their mouths stopp'd least they should continue or proceed to do the Work of God thoroughly A little warm Sun and somâ— indulgent showers of a softer rain have made many weeds of erroneous Doctrine to take root greatly and to spread themselves widely and the Bigots of the Roman Church by their late importune boldness and indiscreet frowardness in making Proselytes have but too manifestly declar'd to all the World that if they were rerum potiti Masters of our affairs they would suffer nothing to grow but their own Coloâ—ynths and Gourds And although the Natural remedy for this were to take away that impunity upon the account of which alone they do encrease yet because we shall never be Authors of such Counsels but confidently rely upon God the Holy Scripture right reason and the most venerable and prime Antiquity which are the proper defensatives of truth for its support and maintenance yet we must not conceal from the People committed to our charges the great evils to which they are tempted by the Roman Emissaries that while the King and the Parliament take care to secure all the publick interests by instruments of their own we also may by the word of our proper Ministery endeavour to stop the progression of such errors which we know to be destructive of Christian Religion and consequently dangerous to the interest of souls In this procedure although we shall say some things which have not been alwayes plac'd before their eyes and others we shall represent with a fittingness to their present necessities and all with Charity too and zeal for their souls yet if we were to say nothing but what hath been often said already we are still doing the work of God and repeating his voice and by the same remedies curing the same diseases and we only wait for the blessing of God prospering that importunity which is our duty according to the advice of Solomon In the Morning sow thy seed and in the Evening with-hold not thy hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good CHAP. I. The Doctrine of the Roman Church in the Controverted Articles is neither Catholick Apostolick nor Primitive Sect. 1. IT was the challenge of S. Augustine to the Donatists who as the Church of Rome does at this day inclos'd the Catholick Church within their own circuits Ye say that Christ is Heir of no Lands but where Donatus is Coheire Read this to us out of the Law and the Prophets out of the Psalms out of the Gospel it self or out of the Letters of the Apostles Read it thence and we believe it Plainly directing us to the Fountains of our Faith the Old and New Testament the words of Christ and the words of the Apostles For nothing else can be the foundation of our Faith whatsoever came in after these foris est it belongs not unto Christ. To these we also add not as Authors or Finishers but as helpers of our Faith and Heirs of the Doctrine Apostolical the Sentiments and Catholick Doctrine of the Church of God in the Ages next after the Apostles Not that we think them or our selves bound to every private opinion even of a Primitive Bishop and Martyr but that we all acknowledg that the whole Church of God kept the Faith entire and transmitted faithfully to the after-Ages the whole Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of Doctrine and sound words which was at first delivered to the Saints and was defective in nothing that belong'd unto salvation and we believe that those Ages sent millions of Saints to the bosom of Christ and seal'd the true faith with their lives and with their deaths and by both gave testimony unto Jesus and had from him the testimony of his Spirit And this method of procedure we now choose not only because to them that know well how to use it to the Sober and the Moderate the Peaceable and the Wise it is the best the most certain visible and tangible most humble and satisfactory but also because the Church of Rome does with greatest noises pretend her Conformity to Antiquity Indeed the present Roman Doctrines which are in difference were invisible and unheard of in the first and best Antiquity and with how ill success their quotations are out of the Fathers of the three first Ages every inquiring Man may easily discern But the noises therefore which they make are from the Writings of the succeeding Ages where saecular interest did more prevail and the Writings of the Fathers were vast and voluminous full of Controversie and ambiguous senses fitted to their own Times and Questions full of proper Opinions and such variety of Sayings that both Sides eternally and inconfutably shall bring Sayings for themselves respectively Now although things being thus it will be impossible for them to conclude from the Sayings of a number of Fathers that their Doctrine which they would prove thence was the Catholick Doctrine of the Church because any number that is less than all does not prove a Catholick consent yet the clear Sayings of one or two of these Fathers truly alledged by us to the contrary will certainly prove that what many of them suppose it do affirm and which but two or three as good Catholicks as the other do deny was not then matter of Faith or a Doctrine of the Church for if it had these had been Hereticks accounted and not have remain'd in the Communion of the Church But although for the reasonableness of the thing we have thought fit to take notice of it yet we shall have no need to make use of it since not only in the prime and purest Antiquity we are indubitably more than Conquerours but even in the succeeding Ages we have the advantage both numero pondere mensurâ in number weight and measure We do easily acknowledge that to dispute these questions from the sayings of the Fathers is not the readiest way to make an end of them but therefore we do wholly rely upon Scriptures as the foundation and final resort of all our perswasions and from thence can never be confuted but we also admit the Fathers as admirable
whole or in part for there is the same reason of them both than that which we have preached let him be Anathema and secondly by the sentence of the Fathers in the third General Council that at Ephesus That it should not be lawful for any Man to publish or compose another Faith or Creed than that which was defin'd by the Nicene Council and that whosoever shall dare to compose or offer any such to any Persons willing to be converted from Paganism Iudaism or Heresie if they were Bishops or Clerks they should be depos'd if Lay-men they should be accursed And yet in the Church of Rome Faith and Christianity increase like the Moon Bromyard complain'd of it long since and the mischief encreases daily They have now a new Article of Faith ready for the stamp which may very shortly become necessary to salvation we mean that of the immaculate Conception of the Blessed Virgin Mary Whether the Pope be above a Council or no we are not sure whether it be an article of faith amongst them or not It is very near one if it be not Bellarmine would fain have us believe that the Council of Constance approving the Bull of Pope Martin the fifth declar'd for the Popes Supremacy But Iohn Gerson who was at the Council sayes that the Council did abate those heights to which flattery had advanc'd the Pope and that before that Council they spoke such great things of the Pope which afterwards moderate men durst not speak but yet some others spake them so confidently before it that he that should then have spoken to the contrary would hardly have escap'd the note of Heresie and that these Men continued the same pretensions even after the Council But the Council of Basil decreed for the Council against the Pope and the Council of Laeteran under Leo the tenth decreed for the Pope against the Council So that it is cross and pile and whether for a peny when it can be done it is now a known case it shall become an article of Faith But for the present it is a probationary article and according to Bellarmine's expression is fere de fide it is almost an article of Faith they want a little age and then they may goe alone But the Council of Trent hath produc'd a strange new Article but it is sine controversia credendum it must be believ'd and must not be controverted That although the ancient Fathers did give the Communion to Infants yet they did not believe it necessary to salvation Now this being a matter of fact whether they did or did not believe it every man that reads their Writings can be able to inform himself and besides that it is strange that this should be determin'd by a Council and determin'd against evident truth it being notorious that divers of the Fathers did say it is necessary to salvation the Decree it self is beyond all bounds of modesty and a strange pretension of Empire over the Christian Belief But we proceed to other instances Sect. III. THe Roman Doctrine of Indulgences was the first occasion of the great Change and Reformation of the Western Churches begun by the Preachings of Martin Luther and others and besides that it grew to that intolerable abuse that it became a shame to it self and a reproach to Christendome it was also so very an Innovation that their great Antoninus confesses that concerning them we have nothing expresly either in the Scriptures or in the sayings of the Ancient Doctors and the same is affirmed by Sylvester Priâ—rias Bishop Fisher of Rochester sayes that in the beginning of the Church there was no use of Indulgences and that they began after the people were a while affrighted with the torments of Purgatory and many of the School-men confess that the use of Indulgences began in the time of Pope Alexander the third towards the end of the XII Century but Agrippa imputes the beginning of them to Boniface the VIII who liv'd in the Reign of King Edward the First of England 1300. years after Christ. But that in his time the first Jubilee was kept we are assur'd by Crantzius This Pope lived and died with very great infamy and therefore was not likely from himself to transfer much honour and reputation to the new institution But that about this time Indulgences began is more than probable much before it is certain they were not For in the whole Canon Law written by Graetian and in the sentences of Peter Lombard there is nothing spoken of Indulgences Now because they liv'd in the time of P. Alexander III. if he had introduc'd them and much rather if they had been as antient as S. Gregory as some vainly and weakly pretend from no greater authority than their own Legends it is probable that these great Men writing Bodies of Divinity and Law would have made mention of so considerable a point and so great a part of the Roman Religion as things are now order'd If they had been Doctrines of the Church then as they are now it is certain they must have come under their cognisance and discourses Now least the Roman Emissaries should deceive any of the good Sons of the Church we think it fit to acquaint them that in the Primitive Church when the Bishops impos'd severe penances and that they were almost quite perform'd and a great cause of pity intervened or danger of death or an excellent repentance or that the Martyrs interceded the Bishop did sometimes indulge the penitent and relax some of the remaining parts of his penance and according to the example of S. Paul in the case of the incestuous Corinthian gave them ease least they should be swallowed up with too much sorrow But the Roman Doctrine of Indulgences is wholly another thing nothing of it but the abused name remains For in the Church of Rome they now pretend that there is an infinite of degrees of Christs merit and satisfaction beyond what is necessary for the salvation of his servants and for fear Christ should not have enough the Saints have a surplusage of merits or at least of satisfactions more than they can spend or themselves do need and out of these the Church hath made her a treasure a kind of poor mans box and out of this a power to take as much as they list to apply to the poor souls in Purgatory who because they did not satisfie for their venial sins or perform all their penances which were imposed or which might have been imposed and which were due to be paid to God for the temporal pains reserved upon them after he had forgiven them the guilt of their deadly sins are forc'd sadly to roar in pains not inferiour to the pains of hell excepting onely that they are not eternal That this is the true state of their Article of Indulgences we appeal to Bellarmine Now concerning their new foundation of Indulgences the first stone of