But it appears doubtful whether we have rightly interpreted the words _temporal pain_; since the being obnoxious to this pain is one of the qualifications for the discipline of purgatory. We wish that an exact account could be obtained of its real nature: though, be it what it may, it is clear to us that no natural penalty can be averted by so arbitrary an institution as that of penance. The clause on indulgences is as follows. We quote the doctrinal part of it, that we may avoid the danger, of which it warns us, of charging on the Church such abuses or mistakes as have been sometimes committed in point of granting and gaining indulgences, through the remissness or ignorance of individuals. 'The guilt of sin, or pain eternal due to it, is never remitted by what Catholics call indulgences; but only such temporal punishments as remain due after the guilt is remitted: these indulgences being nothing else than a mitigation or relaxation, upon just causes, of canonical penances, enjoined by the pastors of the Church on penitent sinners, according to their several degrees of demerit.' Our conviction of the absolute inefficacy of canonical penances to obtain the end for which they are practised having been stated, we proceed to consider the legitimacy of the power by which such acts are imposed, and a remission from them granted. We shall ground our arguments on some of the subordinate principles, which are clearly deducible from the primary principles of doctrine and morals which we have already stated and arranged. One of these principles, whose claim to admission is seldom unequivocally denied in theory, though too often practically disallowed, is Christian Liberty,--the indefeasible right of every man to freedom from all human control in spiritual concerns. This comprehends the right of entire privacy of conscience, of exemption from all inquiry and interference in spiritual matters, of examining, interpreting, comparing and understanding the sacred records under a responsibility to none but God; and of forming, changing, and announcing opinions without hinderance or molestation. We are aware that this principle is seldom carried out to its utmost length, even in speculation; and as seldom is it absolutely rejected. But, as we have said with respect to another principle, and as we would say of all, let it be put to the test of reason and experience; and if sound, let it be fully admitted with all its consequences; if unsound, let it be discarded. The process of attestation which we have instituted obliges us to receive it unhesitatingly, and to act on it unreservedly.