pelled Romanists to give this turn to the doctrine. And the manner in which indulgences are still proposed and received makes the impression on almost every one who receives them, that the remission of sin is so connected with them, or is a part of them, that remission sins forms part and parcel of the indulgence. Add to this, that the popular manner of distributing indulgences is directly calculated to make the impression on unwary minds, that remission of sins is a prominent part of the privileges of an indulgence, especially of a plenary one.
But admitting that an indulgence means no more than a release of temporal punishment due for sin already pardoned, its consequences must nevertheless be extremely pernicious. For while human nature remains as it is, the doctrine which holds out to men the certainty of obtaining pardon, and an indulgence whenever they please to ask and pray for it, must and will operate as an indulgence to commit sin.
We are told, however, by Romanists, that the doctrine of Protestants which holds out the prospect of pardon to the chief of sinners, through the merits of Christ, without any merits of their own, opens a door of licentiousness, and operates as an indulgence to commit sin. The doctrine of Protestants in this case is that of Scripture, against which Romanists and infidels raise their voice. But we maintain that the doctrine and practice of indulgences can properly be charged with licentiousness for the following reasons, as distinguished from the Scriptural mode: 1. Popery furnishes encouragement for pardon without due reference to the atonement of Christ. This is done by believing that the atonement of Christ still leaves a portion of guilt to be stoned for by the sinner. It is also done by their doctrine of human merit. 2. Popery provides pardon without enjoining or securing the reformation of the sinner. It makes no provision for renewing the sinner to holiness: with them there is no regeneration but that which is effected by baptism; the pardoned and indulged sinner remains as great a sinner as before; and his pardon and indulgence, so easily obtained, must operate as an encouragement to commit sin, and have all the effects of a commission. The Douay Catechism, in answer to the question, "What is satisfaction?" gives the following answer: "A faithful performance of the prayers or good works enjoined us by the priest to whom we confess." As for any radical change of heart and character, Popery knows nothing of the matter. She dispenses pardons and indulgences while men are yet in love with sin, and thirsting for the commission of it; while they are accustomed to habitual perjury and blasphemy, and every other crime. And pardons and indulgences granted to such must be an encouragement to commit sin. Now, to make this more plain, we add the following remarks:
The doctrine of indulgences takes away the fear of punishment. The facility and the conditions on which pardons and indulgences are granted furnish so ready a mode to obtain pardon, and therefore release from punishment, that sinners stand in no dread of future consequences.
4. It is most unscriptural, and supposes sentiments and feelings averse to pure religion. He who purchases an indulgence knows not, or is imperfectly acquainted with, the boundless love and mercy of God, and the freedom of the gospel. He knows not the nature of sin, its guilt and demerit; so deep its stain that nothing but the blood of
