(which they are not, for nothing is so but what appears to come from God,) would condemn, and not justify those prayers which the Papists use.

Another Popish method of relieving sinners is by indulgences. Originally this word meant a very right thing, the mitigation of the severity or length of ecclesiastical censures towards such, as, by an exemplary repentance, had deserved it. Nor was any other sort of indulgences known for at least 600 years, perhaps much longer. But the present notion of the Church of Rome about them, (though in their disputes with us they would fain disguise it if they could,) is this. Many of the Saints, it seems, having not only done enough to merit immediate entrance into Heaven, but more than was necessary for that purpose, this overplus of their goodness, called usually works of supererogation, joined with the infinite merits of Christ, makes a treasure of inestimable value, which the church hath the disposal of, and the Pope, as head of the church, applies towards the remission of their sins, who either fulfil in their lifetime certain conditions appointed by him, or whose friends will fulfil them after their deaths. Now we, on the contrary, have learnt from Scripture, that in many things the best of us all offend; that, were our obedience perfect, it were no more than our duty; and that, to the grace of God, not to the merit of our works, the salvation of our souls is owing. In some respects indeed, in useless mortifications and observances of no value, we acknowledge many saints of their church have done much more than God requires, much more than he approves or will reward. But even had they done more really good things than they were obliged to, this might indeed increase their own happiness in another world: but what pretence

is there for affirming, that instead of that it shall be transferred away to the benefit of others; and those others, just whomsoever the Pope shall please? This sure is very hard. But after all, what is the benefit conferred by these indulgences? If it be only deliverance, either wholly, or in part, from purgatory; there is no such place to be delivered from. And that it is from Hell, they dare not say indeed, but they do every thing that can make the ignorant think it. Why else are Christ's merits mentioned as one ground of indulgences? For he hath not merited, they tell us, deliverance from temporary punishments, as purgatory is, but from eternal ones only. Why also do their indulgences declare themselves to bestow the most full remission and forgiveness of all sins, if they mean only the smallest part of forgiveness? These things are too plainly calculated to deceive poor wretches into a fatal belief, that, by such methods, wickedness here may become consistent with happiness hereafter. Repentance indeed is, in words, made one condition of obtaining these indulgences: but this is easily explained away, or overlooked amongst the others joined with it, of saying so many prayers, going to so many processions, and paying so much money. Nay, if their own historians are to be credited, the inhabitants of whole cities at once, upon visiting certain churches, and paying a certain sum, have before now been absolved of all their sins by the Pope, with these very words added; Even though they had not been contrite for them, nor confessed them. But, as the Reformation was first brought on by the enormities of indulgences, so, since the Reformation, they have in many places, both in this and other respects, greatly moderated their practices, though they have never effectually

disclaimed their principles. And indeed, as angry as they are with that happy event, they have great reason to be thankful for it, on account of several changes for the better, which it has produced amongst them, especially where part of any country have been Protestants. For elsewhere all their abuses are kept up. And for one proof of it, I have now in my custody a plenary indulgence granted for a small piece of gold at Rome this very year* to an absolute stranger, for himself, for his kindred to the third degree, and to thirty persons more for whose names a proper blank is left in the instrument. So that had not the Reformation given them some check, God knows whether by this time Christianity had been discoverable under the changes and disguises which the prevailing part of them would have deformed it with. Consider but to what lengths matters had already gone, in this one article of the remission of sins. The necessity of confession put the secrets of every man's heart and life into the breast of the priest, and the power of admitting into Heaven, or excluding from it, forced the bigotted sinner to do whatever should be enjoined him. In how monstrous a manner this power was used, the histories of all nations dreadfully show. And then to preserve it from growing quite intolerable, an artifice was added that made it still more fatal. It is too well known that mankind will do any thing rather than their duty, and part with any thing sooner than their vices. On the terms therefore of submitting in other points, they were made easy in this favourite one. The strictest rules of life indeed were laid down for such as thought themselves bound to be strict: but for those, who desired to be otherwise, superstitious observances

* 1745.

were allowed to take place of real duties; idle penances to stand instead of true repentance and reformation: without a zeal for such follies as these, the best man was reckoned to have but small hope of future happiness; and with a zeal for the notions and interests of holy Church, the worst man was easily secured from future misery. Absolution, if he were but ever so little sorry for having been a sinner, would set him clear at once from Hell; and, if he had but either time to perform a few silly devotions and mortifications while he lived, or money to purchase a good many prayers for him when he died, his confinement in purgatory must soon be over: and thus was the necessity of a holy life quite taken away, and the Gospel of Christ altogether made void. Far be it from us of this church to affright you with such vain terrors, or deceive you with such hopes. On the contrary, be assured that were all the priests on earth to refuse absolving a true penitent, it would never hurt him; and were they all to join in absolving a man that hath not repented as the Gospel requires, it would do him no good. Be assured that no equivalent in the world will be accepted instead of true inward piety, nor all the good works of all the saints in Heaven compensate in the least degree for the want of good works in any one man on earth. Never be moved then by the most confident pretences of this kind, but know, for a certainty, that whoever flies for refuge from his sins to those who will flatter him with such wretched expedients as these; instead of mending his condition by trusting to them, only makes it worse and more desperate than it was before. The words of God in the case of the Israelites are just as applicable in this: Because ye have said; we have made a covenant with death,

and with Hell we are at agreement; when the overflowing scourge shall pass through, it shall not come unto us, for we have made lies our refuge, and under falsehood have we hid ourselves: therefore thus saith the Lord God-Your covenant with death shall be disannulled, and your agreement with Hell shall not stand: when the overflowing scourge shall pass through, then shall ye be trodden down by it. Judgment will I lay to the line, and righteousness to the plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place *.

Yet therefore, Beloved, to conclude with the words of St. Peter, seeing ye know these things, beware lest, being led away with the error of the wicked, ye fall from your own stedfastness: But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

* Is. xxviii. 15. 17, 18.

† 2 Pet. iii. 17, 18.