law of strict justice. It is in this sense that Christ has made atonement to his Father

for us.

say,

2nd. It is certain that his atonement far exceeded the punishment due for the sins of mankind; for in whatever light we view them, they are infinite; for one drop of his sacred blood, the least of his actions offered to his eternal Father, was sufficient to redeem a thousand worlds. Hence the Apostle had reason to "That where sin abounded, grace has superabounded!!" Ep. Rom. c. 5. v. 20. 3. A great number of Saints have offered to God satisfactions far exceeding the punishment due for their sins; The Blessed Virgin never committed sin; St. John the Baptist, sanctified in his mother's womb, so many Confessors and Martyrs, so many pure and spotless Virgins, so many Anchorets so mortified, who have spent their time in fasting and prayer, in afflictions and penances, have paid more to the justice of God than they owed on their own account. This is what we call superabundant satisfactions.

4. The actions of the saints are meritorious and atoning at the same time: All the good works of Jesus Christ and of the saints have

been rewarded according to their merit with a proportionate degree of glory; and in this respect there is nothing superfluous. But in as much as they have been satisfying or atoning, there is a superabundance, which has not been entirely applied. This superabundance cannot be forgotten by God: it is preserved in his recollection and constitutes what we call the spiritual treasure of the Church, or the fund upon which she draws, when she grants Indulgences.

But it may be said that this spiritual treasure is a mere chimera; or does it exist, and does it consist of the superabundant satisfactions of Christ and of his saints?

Luther denied it, together with all his followers both with reference to the satisfactions of Christ as well as those of his saints.

1st. As to the satisfactions of Christ, I cannot conceive how any person uninfluenced by passions and prejudices, can deny the superabundance of his atonement. In fact, the superabundant satisfactions of Christ will never upon this earth have all the application of which they are capable; they remain always present before God, and constitute an inexhaustible treasure which is confided to the administration of the church.

2nd. As to the satisfactions of the saints; it must be admitted to be equally true, unless we deny the tenth article of our common creed, the communion of saints: for all the good that is done by the members of a christian society, contributes in a certain degree to the good of all: just as the individual industry, riches, skill and virtues of the citizens or subjects tend to the good of the city or state. We cannot therefore, doubt of this part of the proposition any more than of the first.

And let it not be said that it is derogatory to Jesus Christ to assosciate his satisfactions with those of the saints; for the good works of the saints derive their value from the merits of Christ, to whom therefore, all glory is due and given.

Clement VI. asserts that Jesus Christ, like a good Father, has amassed an infinite treasure, which he has confided to St. Peter, and to his successors to be distributed to the faithful, according to the rules of prudence, as well for the total, as for the partial remission of the punishment due for sin, and that to this treasure are joined the satisfactions of the Blessed Virgin and of all the Elect from the first just man to the last.

This truth is confirmed by the ancient practice of the Church, which at the instance of the martyrs granted an Indulgence to well disposed and repentant sinners. Leo the 10th, had, therefore, reason to condemn the proposition of Luther, denying the reality of this treasure, composed of the superabundant satisfactions of Christ and of his saints.

Pius the 6th, has also condemned a proposition of the Synod Pistoia in the Bull “Auctorem Fidei." If our doctrine on this point does not absolutely amount to an article of faith, it approaches very near it, and it could not be questioned without temerity, and even without error.

ARE INDULGENCES A REAL PAYMENT OE THE DEBT EQUIVALENT TO THE PUNISHMEN DUE ON ACCOUNT OF SIN?

ALL CATHOLICS ANSWER IN THE AFFIRMATIVE.

1. Tertullian, when he became a Montanist, laughed at Pope Zepherinus for granting Indulgences to repenting sinners at the request of the Martyrs, saying, "Is it not enough that a Martyr atones for his own sins? Who is able by his death to deliver from death but the Son

of God?" Hence the Church, in granting Indulgences, intended to offer to God the superabundant satisfactions of the Saints, to compensate for the punishment which their sins deserved.

2. St. Cyprian says, in his 12th letter, "that those who obtained letters of recommendation from the Martyrs could be assisted by their aid in the sight of God, and relieved from the punishment which their sins deserved." Besides, in laying down rules for the application of Indulgences, given on account of the Martyrs, he desires that they should wait until the persecution is over, or the Martyrs put to death, in order that they would be more certain of gaining the benefit of the sufferings of those Martyrs who recommended them. Therefore, we may safely say, that in the opinion of this holy Doctor, an Indulgence was a real payment or solution offered to God in lieu of the punishment due for sin.

3. The Bulls of the Sovereign Pontiffs, particularly after Clement 6th, mention the satisfaction of Jesus Christ and the saints, which are dispensed by the application of Indulgences: but this dispensation is a real solution or payment of the debt due to the justice of God.