and convents, or contributions for their erection, is another subject of Indulgences; and without doubt, many of the splendid churches erected under the Papal dominion, and especially St. Peter's itself, were built with the funds derived from Indulgences. The erection of bridges and other useful buildings is also considered a sufficient reason to induce the grant of Indulgences.

In fine, pilgrimages to Rome at the Jubilee for the purpose of visiting the principal churches are encouraged by the grant of Indulgences. Up to the period of the Reformation the same privileges might be obtained by pecuniary payments in lieu of actual visitation of the city of Rome, but from the time of the Council of Trent those privileges have been extended to other Churches without pay

mente.

Thus much may suffice to shew how vast is the practical importance of the question now before us. I do not say that Indulgences form the sole motive to all religious acts in Romanism; but it is perfectly in vain to deny, with these facts before us, that they

pacity, and impiety, of men; especially when Indulgence was granted to the contributors towards charitable or religious foundations." Wiseman, Controv. Lect. ii. 88. It appears from Amort, Theologia, tom. xv. p. 229, that the Indulgence of the Crusade is still in force in Spain, and is productive of pecuniary advantages. b Bouvier, p. 27. Tournely, De Ponit. tom. ii. p. 302. Bellarmin. de Indulg. lib. i. c. 12.

c Ibid. p. 370, &c.

e Ibid.

d Ibid. p. 380.

constitute a great and most important motive to such acts. If they do not, then why is it, that acts and practices in themselves most laudable, or most necessary, or most immediately resulting from the principles of Christian piety or charity, cannot subsist without Indulgences? Bouvier Bishop of Mans says that "the prospect of Indulgences engages the faithful to frequent the Sacraments, to be more watchful over themselves, to correct their faults, and to live better. It is this which the Roman Pontiffs ordinarily propose to themselves in the numerous grants of Indulgences which they are continually making, and especially in the solemnities of the jubilee'." So influential, indeed, are Indulgences on the practice of Romanists, that they have been and are still absolutely overrun with forged and spurious Indulgences. Their writers have found it necessary to expose the falsity of numbers of grants". Their Chief Authorities have been obliged to suppress them in large masses. Their bishops are obliged to be on their guard, and to watch narrowly lest spurious Indulgences should be put forward'. Everything,

f See Bouvier, p. 27.

8 Thiers spends two hundred and fifty pages of his work in shewing that multitudes of Indulgences generally received in the Roman Communion are spurious or null. Traité des Superstit. tom. iv. liv. vii.

h Bouvier, p. 38; Amort, De Indulgentiis, Disp. vii. p. 242. tom. xv. Theologiæ; Thiers, Traité des Superstitions, lib. vii. c. 2. i Benedict. xiv. De Synodo Diœces. L. xiii. c. 18; Bouvier, p. 36, &c.

in short, proclaims the vast practical influence of the system of Indulgences.

In truth, if we consider what the doctrine of Romanists really is, we shall see immediately the reasons which must induce them most eagerly to desire Indulgences, and most zealously to practise all the works to which they are annexed. You hold, then, that after the guilt and eternal punishment of sin is removed by the sacrament of Penance, temporal penalties still remain due to the Divine justice either in this world or in the next. You believe that the afflictions of life are part of this temporal penalty; that Christians are bound to spend their lives in painful voluntary penances in order to satisfy God; that after this life, punishments of the most horrible description are to complete the amount of suffering not discharged in this life; that the justified soul is perhaps for thousands of years still subject to the wrath and justice of God, and suffering tortures far exceeding any that can be endured in this life. With such opinions, Indulgences, which remit a portion or the whole of this temporal punishment, must of course become the objects of most intense desire; and as your writers contrive very ingeniously to render it doubtful, whether in any particular case, the Indulgence has been really and certainly attained, the consequence is, that Romanists are bound by their own principles to continue during their whole lives, the

* See above, Letter iii. p. 7, 8.

labour to attain Indulgences, in the hope that some may at last be really placed to their account, and may thus diminish the tortures of Purgatory.

Another motive to the acquisition of Indulgences is, that they are, in general, made applicable to the dead'; so that the living may, by performing certain works, to which Indulgences are annexed, obtain relief for their departed friends and relatives, who are supposed to be enduring tortures in Purgatory. This is without doubt a most powerful motive, and combined with what has been already said, will sufficiently shew the extreme desire which Romanists must have to obtain Indulgences, and the strength of the motive which must influence them to perform works to which Indulgences are

annexed.

2. The Romish Doctrine of Indulgences refuted.

We are now to consider the basis on which all this system depends-the doctrine of Indulgences and its proofs. I shall avail myself without scruple of your statement of that doctrine, because it is strictly in harmony with the general belief of Romanists.

An Indulgence then is: "A remission by the Church in virtue of the keys, or the judicial authority committed to her, of a portion, or the entire, of the temporal punishment due to sin. The infinite 1 Bouvier, p. 70, &c.

merits of Christ form the fund from whence this remission is derived: but besides, the Church holds that by the Communion of Saints, penitential works performed by the just, beyond what their sins might exact, are available to other members of Christ's mystical body m"

I. It is plain that this doctrine depends entirely on the supposition, that temporal penalties remain due to the divine justice for remitted sin; for if no such penalties are to be endured, Indulgences with the object of averting them, must be wholly useless and absurd. Now it has been already shewn, that there is no proof that God exacts any penalties of the kind under the Christian dispensation"; and that so far from any debt still remaining due to His justice after sin has been remitted, and the sinner justified; the Roman Church herself holds, that a state of justification implies the closest union with God, and acceptance into His favour and love; and consequently the previous satisfaction of all claims of His justice; for it would be impossible to imagine for a moment, that God could receive to His love,

m Wiseman, Controv. Lectures, ii. 71; Ligorio, Theologia Moralis, lib. vi. n. 531; Tournely, de Pœnit. tom. ii. p. 251; Bellarmin. de Indulgentiis, lib. i. c. 1; Bouvier, de Pœnitentia, p. 290; Trevern, Discuss. Amic. tom. ii. p. 232; Faith of Catholics, p. 349; Milner, End of Controv. Lett. xlii; Horny hold, Real Principles of Cath. p. 278; Walenburch. Controv. tom. ii. p. 20; Amort Theol. Mor. tom. xv. p. 1.

n Letter ii. p. 15, &c.

• Wiseman, p. 39, Letter vi. p. 16, 17.

B