"No, Florry; I think there is less foundation for that doctrine than any advanced by your church."
"Mary, you speak truth, and all that you say I can implicitly believe.
Tell me what grounds support the theory?"
"You remember the words of our Saviour. 'All sin shall be forgiven, save blasphemy of the Holy Ghost; that shall not be forgiven, either in this world or the next.' Now Papists argue in this way: Then other sins can be forgiven in another world; there is no sin in heaven, in hell no forgiveness, consequently, there must exist a middle place, or, in other words, a purgatory. Florry, you smile, yet I assure you I have seen this advanced as unanswerable. In the book of Maccabees is a very remarkable passage authorizing prayers for the dead, and on this passage they build their theory and sanction their practise. Yet you know full well it is one of the Apocryphal books rejected by the Jews, because not originally written in their language. It was never quoted by our Saviour, nor even received as inspired by your own church till the Council of Trent, when it was admitted to substantiate the doctrine of purgatory, and sanction prayers for the dead. I admit that on this point St. Augustine's practise was in favor of it; though it was only near the close of his long life that he speaks of the soul of his mother. Yet already history informs us that the practise of praying for the dead was gaining ground in the church, along with image worship. St. Cyprian, who lived long before him, and during a purer state of the church, leaves no doubt on our minds as to his sentiments on this subject; his words are these: 'When ye depart hence, there will be no room for repentance—no method of being reconciled to God. Here eternal life is either lost or won. Here, by the worship of God, and the fruit of faith, provision is made for eternal salvation. And let no man be retarded, either by his sins or years, from coming to obtain it. No repentance is too late while a man remains in this world.' Our Saviour nowhere gives any encouragement for such a doctrine. On the contrary, he said to the dying thief: 'This day shalt thou be with me in Paradise.' I know of no other argument which Papists advance in favor of their darling theory, save the practise of the latter Fathers of their church."
"Mary, I cannot believe this doctrine, without further proof of Divine sanction."
"Indeed, Florry, I know of no other reason in its favor, and have long supposed it a system of extortion in connection with indulgences, now used, only as a means of gain by the dissolute clergy of the Romish faith. I need scarcely say, that the abuse of this latter doctrine drove Luther to reformation. It is a well-known fact, that in the 16th century, Tetzel, a Dominican monk high in his order, drove through Germany in a wagon, containing two boxes—one holding indulgences, the other the money received for them. You will smile, Florry, when I repeat a translation of the German lines Written on the outside of the latter box:
"'When in this chest the money rings,
The soul straight up to heaven springs.'"
Yet the boldness and audacity of his general language was quite in accordance: 'Indulgences,' said he, 'are the most precious of God's gifts. I would not exchange my privileges for those of St. Peter in heaven; for I have saved more souls with my indulgences than he with all his sermons. There is no sin so great that the indulgence will not remit it. Even repentance is not necessary. Indulgences save the dead; for the very moment the money chinks against the bottom of this chest, the soul escapes from purgatory, and flies to heaven,'
"Yet this inquisitor was high in favor with Pope Leo X. You will say, Florry, that the abuse of a doctrine should be no test of its soundness; and I admit that had he received the punishment he so richly merited it would not; yet this is only one instance among many. We have conversed on the doctrines of the Romish faith merely as theories, should we not now look at the practise? We need not go very far. When Aunt Fanny expressed surprise on seeing our Mexican shepherd eat meat last Friday, did he not reply in extenuation, 'I have paid the priest and can eat meat'? Now if it was necessary for him to abstain previously, could the small sum paid to the Padre exempt him from the duty? Again we see the working of the system: was not Herrara scrupulously exact on the same point? yet he rose from the table and told a most positive lie. With regard to indulgences, there is not a Papist who will admit that they are a license to sin. The voice of history declares that 'a regular scale for absolution was graded,' and the fact is authenticated by a recent traveler, who asserts that in the chancel of Santa Croce, at Rome, is hung a catalogue of the indulgences granted to all who worship in that church. Yet your priests will tell you they are the remission of sins already committed. Did not Herrara say, 'I have paid the Padre and can eat meat'? Now I ask you if this is not a license to commit what would otherwise be considered a heinous offense by all devout Papists?"
"Relying implicitly on what the Padre asserted, Mary, I have never investigated these subjects as I should have done, before giving my credence and support; but of the doctrine in question I can henceforth entertain but one opinion—a detestable and infamous method of filling the papal coffers; for since you have led me to think on this subject, I clearly remember that a large portion of the enormous expense incurred by the building, ornamenting, and repairing of St. Peter's, was defrayed by money obtained through the sale of indulgences. Oh, Mary, how could I have been so deluded—allowed myself to be so deceived!" She took from her pocket the rosary and crucifix which had been given to her father, and threw them impatiently into the river gurgling at her feet.
"The perfect harmony with which the entire system works is unparalleled in the civil, religious, or political annals of the world. A complete espionage is exercised in papal countries, from the Adriatic to the Californian gulf. And the greater portion of this is accomplished by means of the confessional. The Superior at Rome can become, at pleasure, as perfectly conversant with your domestic arrangements, and the thousand incidents which daily occur, as you or I, who are cognizant of them. To what is all this tending? Ah, Florry, look at the blood-stained records of the past. The voices of slaughtered thousands, borne to us across the waste of centuries, bid us remember the Duke of Alva, the Albigensian crusade, the massacre of St. Bartholomew, and the blazes of Smithfield. Ignatius Loyola! happy would it have been for millions lost, and millions yet to be, hadst thou perished at the siege of Pampeluna. Florry, contrast Italy and Germany, Spain and Scotland, and look at Portugal, and South America, and Mexico, and oh, look at this benighted town! A fairer spot by nature the face of earth cannot boast; yet mark the sloth, the penury, the degradation of its people, the misery that prevails. And why? Because they languish under the iron rule of the papal see—iron, because it admits of no modification. Entire supremacy over both body and soul, or total annihilation of their power. May the time speedily come when they shall spurn their oppressors, and trample their yoke in the dust, as their transatlantic brethren will ultimately do. Oh, Florry, does not your heart yearn toward benighted Italy? Italy, once so beautiful and noble—once the acknowledged mistress of the world, as she sat in royal magnificence enthroned on her seven hills; now a miserable waste, divided between petty sovereigns, and a by-word for guilt and degradation! The glorious image lies a ruin at our feet: for the spirit that gave beauty and strength, and shed a halo of splendor round its immortal name, has fled afar, perhaps forever; banished by the perfidious system of Papacy—that sworn foe to liberty, ecclesiastical or political.