and Wales (799 in England, and 225 in
Wales). In 1838, an estimate gives 1840
churches in England and Wales. The
present Census makes the number 3244
(2604 in England, and 640 in Wales) ;
with accommodation (after making an
allowance for 185 incomplete returns) for
1,063,136 persons. The attendance on the
Census-Sunday was as follows — after
making an addition for 59 chapels for
which the numbers are not given — 3Iorn-
iW/, 524,612; J/ifenioow, 232,285 ; Evening,
457,162. — Reqistrar''s Heport^ 1851.

INDEXES. [ProJiihitory and Expur-
f/aturi/.) The books generally bearing the
title of Prohibitory and Expurgatory In-
dexes, are catalogues of authors and works
either condemned in toto, or censured and
corrected chiefly by expunction, issued
from the Church of modern Rome, and
published by authority of her ruling mem-
bers and societies so empowered.

The Prohibitory Index specifies and pro-
hibits entire authors or works, whether of
known or of unknown authors. This book
has been frequently published, with suc-
cessive enlargements, to the present time,
under the express sanction of the reigning
pontiff". It may be considered as a kind of
periodical publication of the papacy.

The other class of indexes, the Expur-
gatory, contains a particular examination
of the works occurring in it, and specifies
the passages condemned to be expunged
or altered. Such a Avork, in proportion
to the number of works embraced by it,
must be, and in the case of the Spanish
indexes of the kind, is, voluminous. For
a general history of these indexes the
reader is referred to Mendham's " Literary
Policy of the Church of Rome."

INDUCTION. This may be compared
to livery and seisin of a freehold, for it is



INDULGENCES.



385



putting a minister in actual possession of
the Church to Mliich he is presented, and
of the glebe land and other temporalities
thereof; for before induction he hath no
freehold in them. The usual method of
induction is by virtue of a mandate under
the seal of the bishop, to the archdeacon
of the place, who either himself, or by his
warrant to all clergymen within his arch-
deaconry, inducts the new incumbent by
taking his hand, laying it on the key of
the church in the door, and pronouncing
these words, "I induct you into the real
and actual possession of the rectory or

vicarage of H , with all its profits and

appurtenances." Then he opens the door
of the church, and puts the person in pos-
session of it, who enters to offer his devo-
tions, which done he tolls a bell to summon
his parishioners.

INDULGEXCES. One of the evil
practices of the Church of Home, of whose
doctrine upon the subject the following
outline may be given: —

The conferring of indulgences, which
are denominated " the heavenly treasures
of the Church," [Cone. Tri. Decret. Sess.
XX.,) is said to be the " gift of Christ to
the Church." {Scss. XXV.) To under-
stand the nature of indulgences we must
observe, that '' the temporal punishment
due to sin, by the decree of God, when its
guilt and eternal punishment are remitted,
may consist either of evil in this life, or
of temporal suffering in the next, which
temporal suffering in the next life is
called purgatory ; that the Church has
received power from God to remit both
of these inflictions, and this remission is
called an indulgence." — Bi(tler''s Book of
the Rom. Cath. Ch. p. 110. "It is the
received doctrine of the Church, that an
indulgence, when truly gained, is not
barely a relaxation of the canonical pen-
ance enjoined by the Church, but also an
actual remission by God himself, of the
whole, or part, of the temporal punishment
due to it in his sight." — Milner's End of
Control-, p. 305. Pope Leo X., in his bull
De Induhjentiis, whose object he states
to be ** that no one in future may allege
ignorance of the doctrine of the Koman
Church res])ecting indulgences, and their
efficacy," declares, " that the lloman pon-
tiff, vicar of Christ on earth, can, for
reasonable causes, by the powers of the
keys, grant to the faitliful, whether in
this life or in purgatory, indulgences, out
of the superabundance of the merits of
Christ and of the saints (expressly call-
ed a treasure) ; and that those wdio have
truly obtained these indulgences are re-
2 c



leased from so much of the temporal
])unishment due for their actual sins to
the ])ivine justice, as is equivalent to the
indulgence granted and obtained." — lluUa
Leon. X. adv. Luther. Clement VI., in
the bull Unhjenitus, explains this matter
more fully : — "As a single drop of Christ's
blood would have sufficed for the redem})-
tion of the whole human race," so the rest
was not lost, but " was a treasure which
he acquired for theVnilitant Church, to be
used for the benefir of his sons ; which
treasure he would not suffer to be hid in
a napkin, or buried in the ground, but
committed it to be dispensed by St. Peter,
and his successors, his own vicars upon
earth, for proper and reasonable causes,
for the total or partial remission of the
temporal punishment due to sin ; and for
an augmentation of this treasure the merits
of the Blessed Mother of God, and of all
the elect, are known to come in aid." " We
have resolved," says Pope Leo XII., in his
bull of indiction for the universal jubilee,
in 1824, "in virtue of the authority given
us by heaven, fully to unlock that sacred
treasure, composed of the merits, sufferings,
and virtues of Christ our Lord, and of
his Virgin Mother, and of all the saints,
which the author of human salvation has
intrusted to our dispensation. During
this year of the jubilee, we mercifully give
and grant, in the Lord, a plenary in-
dulgence, remission, and pardon of all
their sins, to all the faithful of Christ,
truly penitent, and confessing their sins,
and receiving the holy communion, who
shall visit the churches of blessed Peter
and Paul," &c. " We offer you," says
Ganganelli, in his bull De Indu/f/c7itiis,
" a share of all the riches of Divine mercy,
which have been intrusted to us, and
chiefly those which have their origin in the
blood of Christ. We will then open to
you all the gates of the rich reservoir of
atonement, derived from the merits of the
Mother of God, the holy apostles, the
blood of the martyrs, and the good works
of all the saints. We invite you, then, to
drink of this overfloAving stream of in-
dulgence, to enrich yourselves in the inex-
haustible treasures of the Church, accord-
ing to the custom of our ancestors. Do
not, then, let slip the present occasion,
this favourable time, these salutary days,
employing them to appease the justice of
God, and obtain your pardon."

The reasonable causes, on account of
whicli indulgences are given, are, where
" the cause be pious, that is, not a work
which is merely temporal, or vain, or in
no respect pertaining to the Divine glory,



386



INDULGENCES.



but for any work Avhatsoever, which tends
to the honour of God, or the service of the
Church, an indulgence will be valid. We
see, occasionally, the very greatest indul-
gences given for the very lightest causes ;
as when a ])Ie)i<iri/ indulgence is granted
to all who stand before the gates of St.
Peter, whilst the pope gives the solemn
blessing to the people on Easter day ; " for
" indulgences do not depend, for their effi-
cacy, on consideration of the work enjoin-
ed, but on the infinite treasure of the
merits of Christ and the saints, which is
a consideration surpassing and transcend-
ing everything that is granted by an in-
dulgence." In some cases " the work en-
joined must not only be pious and useful,
but bear a certain proportion with the
indulgence ; that is, the work enjoined
must tend to an end more pleasing in the
sight of God, than the satisfaction remit-
ted," " although it is not necessary that it
be in itself very meritorious, or satisfac-
tory, or difficult, and laborious, (though
these things ought to be regarded too,)
but that it be a mean apt and useful to-
wards obtaining the end for which the
indulgence is granted." " As the large
resort of people," before the gates of St.
Peter, vv'hen the pope gives his solemn
blessing, " is a mean, apt and useful, to
set forth faith, respecting the head of the
Church, and to the honour of the apostolic
see, which is the end of the indulgence." —
Jiellarnnne de luduhjentiis, lib. i. c. 12.
The first General Lateran Council granted
" remission of sins to whoever shall go to
Jerusalem, and effectually help to oppose
the infidels."— Ca/i. Xl' The third and
fourth Lateran Councils granted the same
indulgence to those who set themselves to
destroy heretics, or who shall take up
arms against them. —See Labhe, vol. x. p.
1523. Boniface YIII. granted, not only a
full and large, but the most full, pardon
of all sins to all that visit Home the first
year in every century. Clement V. decreed,
that they who should, at the jubilee, visit
such and such churches, should obtain " a
most full remission of all their sins ; " and
he not only granted a " plenary absolution
of all sins, to all who died on the road to
Home," but "also commanded the angels
of paradise to carry the soul direct to
heaven."

" Sincere repentance," we are told, " is
always enjoined, or implied, in the grant
of an indulgence, and is indispensably
necessary for every grace." — Mibier's
End of Controversy, p. 304. But as the
dead are removed from the possibility, so
are they from the necessity, of repentance ;



" as the pope," says Bellarmine, " applies
the satisfactions of Christ and the saints
to the dead, by means of works enjoined
on the living, they are applied, not in the
way of judicial absolution, but in the v/ay
of payment [per nioduni solutionis^). For
as when a person gives alms, or fasts, or
makes a pilgrimage, on account of the
dead, the effect is, not that he obtains
absolution for them from their liability
to punishment, but he presents to God
that particular satisfaction for them, in
order that God, on receiving it, may li-
berate the dead from the debt of ])unish-
ment which they had to pay. In like
manner, the pope does not absolve the
deceased, but oilers to God, out of the
measure of satisfaction, as much as is ne-
cessary to free them." — Id. Their ob-
ject is " to afford succour to such as have
departed real penitents in the love of
God, yet before they had duly satisfied,
by fruits worthy of penance, for sins of
commission and omission, and are now
pui'ifying in the fire of purgatory ; that
an entrance may be opened for them into
that country, where nothing defiled is
admitted."— Bull. Leo. XII.

"As the power of granting indulgences
was given by Christ to the Church, and
she has exercised it in the most ancient
times, this holy synod teaches, and com-
mands, that the use of them, as being
greatly salutary to the Christian people,
and approved by the authority of councils,
shall be retained; and she anathematizes
those who say they are useless, or deny to
the Church the pov\'er of granting them ;
but in this grant, the synod wishes that
moderation, agreeably to the ancient and
approved practice of the Church, be ex-
ercised; lest, by too great facility, eccle-
siastical discipline be weakened." — Cone,
Trid. Sess. XXV. de Indulg.

" The chief pontiffs, by virtue of the
supreme authority given them in the Uni-
versal Church, have justly assumed the
power of reserving some graver criminal
causes to their own peculiar judgment."
—Cone. Trid. Scss. XIV. cap. 7. " The
more weighty criminal charges against
bishops, which deserve deposition and de-
privation, may be judged and determined
only by the supreme Roman pontiff." —
Cone. Trid. Sess. XXIV. cap. 5.

" No testimony," says Clementius, " can
be produced from any father, or any
ancient Church, that either this doctrine,
or the practice of such indulgences, was
knoAvn, or used, for 1200 years." — Exmn.
Cone. Trid. de Indulg. c. 4. Many of
these indulgences can only be obtained



INDULGENCES.



387



from the supreme pontiff; for obtaining
which an office is opened at Kome, and a
table of fees, payable to the chancery of
Kome, ])ublished by authority. The ])ar-
don of a heretic is fixed at £36 9s. ; Avhilst
marrying one >vife, after murdering an-
other, may be commuted by the payment
of £8 2s. 9^. A pardon for perjury is
charged at 9s. ; simony, 10s. 6d. ; robbery,
12s.; seduction, 9s.; incest, 7s. 6d.; mur-
der, 7s. 6d. Now, is not this taxation a
virtual encouragement to the commission
of the most shocking crimes, when abso-
lution for them is granted and proffered
on such easy terms ? This seems to be,
in fact, the establishing a complete traffic
for sins, and must be accounted a great
source of corruption and depravity.

"These pardons," says Silvester de
Prierio, " are not known to us by the
authority of the Scriptures, but by the
authority of the Church of Rome, and the
popes ; which is greater than the authority
of the Scriptures." — Con. Luth. i)ag. Indul.
They were first sanctioned by Urban II. ,
as a reward for those who engaged in a
crusade against the Mahometans, for the
recovery of Palestine. To these Urban
promised the remission of all their sins,
and to open to them the gates of heaven.

From these extracts we may learn,
that the members of the Church of liome
did formerly, and do noAv, teach and
believe on the subject of indulgences ; 1st,
That these pardons are to be paid for ;
2nd, That they are granted through the
merits of the Virgin and of the saints, as
well as through the death and sufferings
of our blessed Saviour ; 3rd, That these
pardons are more effectual at Home than
elsewhere, and that they are better at the
time of the pope's jubilee than in other
years.

Now in all this, such doctrines do openly
and plainly contradict the word of God.
For in the first place, the prophet Isaiah,
instead of calling for money, says, " IIo
every one that thirsteth, come ye to the
waters, and he that hath no money, come
ye, buy, and eat; yea, come, buy wine
and milk, without money and without
price." (Iv. 1.) Instead of speaking hke
Tetzel, St. Paul says, " I^cnig justified
freely by his grace, through the redemption
that is in Christ Jesus, whom God hath
set forth to be a propitiation through faith
in his blood." (Rom. iii. 24, 25.) And,
unlike the pope, " The spirit and the bride
say, Come. And let him that lieareth say,
Come. And let him that is athirst come.
And whosoever will, let him take the water
of life freelv." (Rev. xxii. 17.)
2 2



In the next place, the merits of saints
are never said in Scripture to be the
cause of their own salvation, or of that of
others ; for all that are saved are said to
be saved through faith in Christ ; which
faith produccth in them good works, as na-
turally as a tree produccth fruit. St. Peter
declares, that "there is none other name
under heaven given among men, whereby
we must be saved, but only the name of
our Lord Jesus Christ." (Acts iv. 12.)

And, in the last place, as to the idea,
that it is better to worship God in one
city or country than in another, our Lord
has plainly said. No, in his conversation
with the woman of Samaria. She said,
" Our fathers worshipped in this mountain,
and ye say that in Jerusalem is the place
where men ought to worship. Jesus saith
unto her, Woman, believe me, the hour
Cometh, when ye shall neither in this
mountain, nor yet at Jerusalem, worship
the Father. . . . But the hour cometh,
and now is, when the true worshippers
shall worship the Father in spirit and in
truth, for the Father seeketh such to
worship him." (John iv. 20—23.)

In saluting the Corinthian Church, St.
Paul joins with them "all that in every
place call upon the name of Jesus Christ
our Lord, both theirs and ours." (1 Cor.
i. 2.) The Scripture does not tell us of
any particular times, in which prayer is
more acceptable to God than at others ;
but they exhort us to " seek the Lord
while he may be found, and to call upon
him while he is near." (Isa. i. G.) " To-
day, if you will hear his voice, harden not
your heart." (Ps. xcv. 7, 8.) " Boast not
thyself of to-morrow, for thou knowest
not what a day may bring forth." (Prov.
xxvii. 1.) " NoAV is the accepted time,
now is the day of salvation." (2 Cor.
vi. 2.) So that while GoD thus offers in
the Bible, forgiveness through Christ, to
all who shall repent and believe the gospel ;
the Church of Rome presumes to tell her
people, that it will be better for them,
while they profess to repent and believe,
to pay their money ; and safer for them to
come to Rome on jubilee years, or to some
other place in a juljilee month, to receive
the benefits of their absolution. Surely the
people who believe all this, rather than
their Bible, are like the Jews whom Jere-
miah, in God's name, thus describes : —
" My people have committed two evils ;
they have forsaken me, the fountain of
living waters, and hewed them out cis-
terns, broken cisterns, that can hold no
water." (Jer. ii. 13.) Or, rather, it is to
be feared, that the whole body, teachei's



INDULTS.



INFALLIBILITY



and people, are like those of whom our
I.OKi) said, " They be blind leaders of the
blind ; and if the blind lead the blind, both
shall fall into the ditch." (Matt. xv. 14.)
— O'Donoqli uc.

INDUl'.TS, in the Church of Rome, is
a power of presentin"^ to benefices, tj^ranted
to certain persons by the pope. Of this
kind is the Indult of kings, and sovereign
princes, in the Romish communion, and
that of the parliament of Paris. By the
Concordat for the abolition of the Prag-
matic Sanction, made between Francis I.
and Leo X. in 1516, the king has the
poAver of nominating to bishoprics, and
other consistorial benefices in his realm.
At the same time, by a particular bull, the
pope granted to the king the privilege of
nominating to the churches of Bretagne
and Provence. The bishoprics of Metz,
Toul, and Verdun, being yielded to the
French king by the treaty of Munster, in
1648, Pope Alexander VIII. in 1664, and
Clement IX. in 1668, granted the king an
Indult for these three bishoprics ; and in
1668 the same Pope Clement IX. granted
the king an Indult of the same purport, for
the benefices in the counties of Rousillon,
Artois, and the Low Countries.

In the year 1424, Pope Martin V.
granted to the parliament of Paris this
right of presentation to benefices, which
they declined to accept. Eugenius IV.
granted them the like privilege, Avhich did
not take eff"ect by reason of a decree of the
Council of Basil, which took away all ex-
pectative graces. Lastly, at the interview
between the emperor Charles V. and King
Francis I. at Nice, in 1538, Pope Paul III.,
who was present as a mediator, gave an
Indult to the parliament of Paris, reviving
that formerly granted by Eugenius IV.

The cardinals, likewise, have an Indult
granted them by agi-cement betAveen Pope
Paul IV. and the sacred college, in 1555,
which is always confirmed by the popes at
the time of their election. By this treaty
or agreement the cardinals have the free
disposal of all the benefices depending on
them, without being interrupted by any
prior collations from the Pope. By this
Indult the cardinals are empowered, like-
wise, to bestoAv a benefice in commendam.

INFALLIBILITY. In one sense the
universal Church is infallible. It has an in-
fallible guide in the Holy Scriptures. Holy
Scripture contains all religious truth. And
the _ Church having the Scriptures is so
far infallibly guided. But there is no in-
fallible guide to the interpretation of Scrip-
ture. If it were so, then there would be
an authority above the Scriptures. Hence



the wisdom of our twentieth Article : " The
Church hath power to decree rites or cere-
monies, and authority in controversies of
faith ; and yet it is not lawful for the
Church to ordain anything that is con-
trary to God's word written, neither may
it so expound one place of Scripture that
it be repugnant to another. "Wherefore
although the Church be a witness and a
keeper of holy writ, yet as it ought not to
decree anything against the same, so be-
sides the same ought it not to enforce
anything to be believed for necessity of
salvation."

Here the authority of the Church in
subordination to Scripture is clearly laid
doAvn. To the same eff'ect is our twenty-
first Article. " General councils may not
be gathered together Avithout the com-
mandment and Avill of princes. And
Avhen they be gathered together, (for-
asmuch as they be an assembly of men,
Avhereof all be not governed Avith the
spirit and Avord of GoD,) they may err,
and sometime have erred, even in things
pertaining unto God. Wherefore things
ordained by them, as necessary to salva-
tion, have neither strength nor authority,
unless it may be declared that they be
taken out of Holy Scripture." — Bever-
idcje.

But although Ave can have no infallible
guide beyond the Scriptures, yet there
may be a proper certainty in matters of
faith, doctrine, and discipline, without
infallibility. This, in his " Importance of
the Doctrine of the Holy Trinity," that
great divine, Dr. AVaterland, shoAvs from
the Avords of ChillingAvorth. " Though we
pretend not to certain means of not erring
in interpreting all Scripture, particularly
such places as are obscure and ambiguous,
yet this, methinks, should be no impedi-
ment ; but that Ave may have certain means
of not erring in and about the sense of
those places Avhich are so plain and clear
that they need no interpreters ; and in
such Ave say our faith is contained. If you
ask me, hoAv I can be sure that I know
the true meaning of these places ? I ask
you again, can you be sure that you un-
derstand Avhat I or any man else says ?
God be thanked that Ave have sufficient
means to be certain enough of the truth
of our faith ; but the privilege of not being
in possibility of erring, that Ave challenge
not, because w^e have as little reason as
you to do so, and you have none at all.
If you ask, seeing Ave may possibly err,
hoAv can we be assured Ave do not ? I ask
you again, seeing your eyesight may de-
ceive you, hoAv can you be sure you see



INFALLIBILITY.



389



tlie sun when you do sec it? A pretty
sophism! That whosoever possibly may
err, cannot be certain that he doth not
err. A judi2:e may possibly err in judg-
ment ; can he, therefore, never have assur-
ance that he hath judged right ? A tra-
veller may possibly mistake his way ; must
I, therefore, be doubtful whether 1 am in
the right way from my hall to my cham-
ber ? Or can our London carrier have no
certainty, in the middle of the day, when
he is sober and in his wits, that he is in
the way to London ? These, you see, are
right worthy consequences, and yet they
are as like to your own, as an egg to an
egg, or milk to milk.

" Mcthinks, so subtile a man as you are
should easily apprehend a wide difference
between authority to do a thing and in-
fallibility in doing it. The former, the
doctor, together with the Article of the
Church of England, attributeth to the
Church, nay, to particular Churches, and
I subscribe to his opinion ; that is, an
authority of determining controversies of
faith, according to plain and evident Scrip-
ture and universal tradition and infalli-
bility, while they proceed according to
this rule. As if there should arise an he-
retic that should call in question Christ's
passion and resurrection, the Church has
authority to determine this controversy,
and infallible direction how to do it, and
to excommunicate this man if he should
persist in his errors.

" The ground of your error here is, your
not distinguishing between actual cer-
tainty and absolute infallibility. Geome-
tricians are not infallible in their own
science ; yet they are very certain of what
they see demonstrated : and carpenters are
not infallible, yet certain of the straightness
of those things which agree with their rule
and square. So though the Church be not
infallibly certain that in all her definitions,
whereof some are about disputable and
ambiguous matters, she shall proceed ac-
cording to her rule ; yet being certain of
the infallibility of her rule, and that in
this or that thing she doth manifestly pro-
ceed according to it, she may be certain of
the truth of some particular decrees, and
yet not certain that she shall never decree
but what is true.

*' Though the Church being not infal-
lible, 1 cannot believe her in everything
she says ; yet I can and must believe her
in everything she proves, either by Scrip-