I gave of it in a book concerning the Regale. It was taken from a very exact history of that transaction, that was written by Mr. Pinsons, printed anno 1666; and that seemed to some very proper judges to relate so much to our affairs, that, as they thought, it very probably disposed the nation more easily to throw off the papal authority. They saw what a filthy merchandise the court of Rome had made of the liberties of the neighbouring church; taking care only to secure their own profits, and delivering up the rest to the crown. The best writers of that church have, on many occasions, lamented the loss of their liberties by that detestable bargain, into which Francis's necessities, wrought on by the practices of the court of Rome, drew him. "By this the church of France, from being a queen, became (as Bishop Godeau expresses it) a slave." And he adds, "Our fathers have groaned, and all that love the order of the house of God will still groan, as long as elections continue to be put down; so that we must needs enter into the sanctuary by the way of the court." In another place" These promotions have been always fatal to the church; and the bishops that the court has made have been ordinarily the chief advancers of schisms, heresies, and of the oppression of the church." And he concludes, "One cannot read Nazianzen's verses of the prelates of his time, without being struck with horror, and forced to acknowledge that a secular temper is entirely contrary to the episcopal spirit." Of this a Greek writer makes a severe remark, in the History of Andronicus's reign, which may perhaps be as justly applied to other reigns, telling what sort of bishops were then made, "Princes choose such men to that charge who may be their slaves, and in all things obsequious to what they prescribe; and may lie at their feet, and have not so much as a thought contrary to their commands." This change in their constitution has put an end not only to national but even to provincial synods in that kingdom. Some were indeed held, upon the progress that Luther's doctrine was beginning to make in France; and others, during the civil wars, in order to the getting the council of Trent received in France: but now, in the space of ninety years last past, these are no more brought together. The assemblies of the clergy meet only to give subsidies, and to present their grievances; but do not pretend to the authority of a regular synod and though, in the year 1682, they drew up some articles, yet these had their authority only from the severity of the king's edict, till, by a transaction with the court of Rome, that was let fall.

I have now gone over all the matters that do properly fall

within this Introduction. It remains, that I leave the sense of the subject of this, and of my two former volumes, upon the consciences of my readers. Can it be possible that any are so depraved as to wish we had no religion all, or to be enemies to the Christian religion? Would these men reduce us to be a sort of Hottentots? And yet this must grow to be the effect of our being without all religion. Mankind is a creature, by his make and frame disposed to religion; and if this is not managed by true principles, all the jugglings of heathenism would again take possession of the world. If the principles of truth, justice, temperance, and of universal love, do not govern men, they will soon grow curses and plagues to one another; and a crew of priests will grow up, who will teach them to compound for all crimes, and to expiate the blackest practices by some rituals.

Religion has so much to struggle with, that, if it is not believed to be revealed by God, it will not have strength enough to resist those ill inclinations, those appetites and passions, that are apt to rise up in our minds against its dictates. What is there in the true and unsophisticated Christian religion, that can give a colour to prejudices against it? The whole complex of that rule of life which it prescribes, is so plainly suited to our composition, both in our souls and their faculties, and in our bodies, with relalation to good health, to industry, and long life; and to all the interests of human society, to the order and peace of the world, and to the truth and love that are the cements and securities of the body politic, that, without any laboured proof of its Divine original, these are such characters, that they may serve to prove, it is sent into the world by a lover of mankind, who knew our nature, and what was proper both to perfect it, and to render not only safe, but happy.

But when to all this we add the evidence that was given at its appearing in the world, that he who was the first Author of it, and those whom he employed first to propagate it, did upon many occasions, in full daylight, and in the sight of great multitudes, do things so far above the powers of nature, in such uncontested miracles, that by these it evidently appeared they were assisted by somewhat superior to nature, that could command it at pleasure-here is the fullest ground of conviction possible. These things were written, published, and received, in the age in which they were transacted; and those writings have been preserved with great care, and are transmitted down to us, at the distance of about sixteen ages, pure and uncorrupted. . In these we have the fixed standard of our religion; and by

them we can satisfy ourselves concerning all such practices as have been made upon it, or such inferences as are drawn from it. I wish those, who take to themselves the name of Freethinkers, would consider well, if they think it is possible to bring a nation to be without any religion at all; and what the consequences of that may prove; and then see, if there is any religion so little liable to be corrupted, and that tends so much to the good of mankind, as the true Christian religion reformed among us.

As for those that do truly believe this religion, and have an ingenuous sense and taste of liberty; can they admit a comparison to be made, between a religion restrained to a fixed standard (into which every one is admitted to examine the sense of it, in the best method he can), and that which sets up another uncertain standard, of which they pretend to be the depositaries; I mean, traditions; and pretend fur. ther, they are the infallible expounders of it; and that the true standard itself is not to be exposed to common view? that God is to be worshipped in a language not understood; that instead of a competent provision to those who labour in this work, the head of them is to become a great prince, and may pretend to a power to dispose of kingdoms and states, to pardon sins, and to redeem sinners out of the miseries of a future state: and that the character derived from him is so sacred, that, in defiance to sense and reason, a priest, by a few words, can work a miracle, in comparison to which the greatest of miracles is nothing; and who, by these means, have possessed themselves of an immense wealth, and a vast authority?

These are all things of so strange a nature, and so contrary to the genius and design of the Christian religion, that it is not easy to imagine how they could ever gain credit and success in the world: but when men's eyes have been once opened; when they have shaken off the yoke, and got out of the noose; when the simplicity of true religion has been seen into, and the sweets of liberty have been tasted; it looks like charm and witchcraft, to see so many looking back so tamely on that servitude, under which this nation groaned so heavily for so many ages. They may soon see and know what our happy condition is, in the freedom we enjoy from these impositions, and what their misery is that are condemned to them. It is not enough for such as understand this matter, to be contented in their own thoughts with this, that they resolve not to turn papists themselves; they ought to awaken all about them, even the most ignorant and the most stupid, to apprehend their danger, and to exert themselves with their utmost industry, to guard against

it, and to resist it: they ought to use all their efforts to prevent it, and earnestly to pray to God for his blessing upon them. If, after all men's endeavours to prevent it, the corruption of the age, and the art and power of our enemies, prove too hard for us, then, and not till then, we must submit to the will of God, be silent, and prepare ourselves for all the extremities of suffering and of misery; and if we fall under a persecution, and cannot fly from it, we must resolve to glorify God, by bearing our cross patiently. Illegal sufferings are no more to be borne than the violences of a robber: but if the law comes once to be in the hands of those wicked men, who will not only revive the repealed laws against heretics, but, if they can, carry their cruelty up to the height of an Inquisition, then we must try by "the faith and patience of the saints, to go through fire and through water," and in all things to be " more than conquerors."

I know some, who are either apt to deceive themselves, or hope to deceive others, have this in their mouths,--that popery is not what it was before the Reformation; things are much mended, many abuses are detected, and things are not so gross as they were then: and they tell us, that further corrections might be expected, if we would enter into a treaty with them; in particular, they fancy they see the error of proceeding severely with heretics; so that there is no reason to apprehend the return of such cruelties as were practised an age and a half ago.

In answer to this, and to lay open the falsehood of it, we are to look back to the first beginning of Luther's breach: it was occasioned by the scandalous sale of pardons and indulgences, which all the writers of the popish side give up, and acknowledge it was a great abuse; so in the countries where the Reformation has got an entrance, or in the neighbourhood of them, this is no more heard of: and it has been taken for granted, that such an infamous traffic was now no more practised. But of late, that we have had armies in Spain and Portugal, we are well assured that it is still carried on there, in the most barefaced manner possible. It is true, the proclaiming a sale is forbid by a bull: but there is a commissary in every place, who manages the sale with the most infamous circumstances imaginable. In Spain, by an agreement with the pope, the king has the profits of this bull; and it is no small branch of his revenue. In Portugal, the king and the pope go shares. Dr. Colbatch has given a very particular account of the managing the bull there: for as there is nothing so impudent, that those men are ashamed to venture on; so they may safely do what they please,

where the terror of the Inquisition is so severe a restraint, that men dare not whisper against any thing that is under that protection.

A notable instance of this has appeared lately, when in the year 1709 the privateers of Bristol took the galleon, in which they found 500 bales of these bulls, and 16 reams were in a bale, so that they reckoned the whole came to 3,840,000. These bulls are imposed on the people, and sold, the lowest at three rials, a little more than 20d., but to some at 50 pieces of eight, about 111. of our money; and this to be valued according to the ability of the purchaser, once in two years: all are obliged to buy them against Lent. Besides the account given of this in the cruising voyage, I have a particular attestation of it by Captain Dampier; and one of the bulls was brought me printed, but so that it cannot be read. He was not concerned in casting up the number of them; but he says, that there was such a vast quantity of them, that they careened their ship with them.

As for any changes that may be made in popery, it is certain, infallibility is their basis; so nothing can be altered where a decision is once made. And as for the treatment of heretics, there has been such a scene of cruelty of late opened in France, and continued there now almost thirty years without intermission; that even in the kingdom where popery has affected to put the best face on things possible, we have seen a cruel course of severity beyond any thing in history. I saw it in its first and sharpest fury, and can never forget the impression that made on me.

A discovery lately made shows what the spirit of those at Rome, who manage the concerns of that religion, is, even in a mild reign, such as Odischalci's was; and we may well suppose, that, because it was too mild, this was ordered to be laid before him, to animate him with a spirit of persecution. When the abbey of St. Gall was taken in the late war in Switzerland, a manuscript was found, that the court of Propaganda ordered their secretary to prepare for Innocent the Eleventh's own use, which after his death came into the hands of Cardinal Sfondrato, who was abbot of St. Gall, and so at his death left this book there. It gives a particular account of all the missions they have in all the parts of the world; and of the rules and instructions given them; with which I hope those worthy persons, in whose hands this valuable book is now fallen, will quickly acquaint the world. The conclusion of it is an address to the pope, in which they lay his duty before him, from two of the words in the New Testament, directed to St. Peter. The first was, "Feed my sheep," which obliged him not only to feed the