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already aggrandised themselves, laid hold of the opportunity to subject all religious houses, with their priors and abbots, to their peculiar authority; whereby these religious orders became of an interest directly different from the rest of mankind, and wholly at the pope's devotion. I need say no more on this article, so generally known and so frequently treated, or of the frequent endeavours of some other princes, as well as our own, to check the growth, and wealth, and power of the regulars.

In later times, this mistaken piety, of erecting and endowing abbeys, began to decrease. And therefore, when some new-invented sect of monks and friars began to start up, not being able to procure grants of land, they got leave from the pope to appropriate the tithes and glebes of certain parishes, as contiguous or near as they could find, obliging themselves to send out some of their body to take care of the people's souls; and if some of those parishes were at too great a distance from the abbey, the monks appointed to attend them were paid for the cure, either a small stipend of a determined sum, or sometimes a third part, or what are now called the vicarial tithes.

As to the church-lands, it hath been the opinion of many writers, that, in England, they amounted to a third part of the whole kingdom. And, therefore, if that wicked prince above-mentioned, when he had cast off the pope's power, had introduced some reformation in religion, he could not have been blamed for taking away the abbeylands, by authority of parliament. But, when he continued the most cruel persecution of all those who differed in the least article of the popish religion, which was then the national and established

faith, his seizing on those lands, and applying them to profane uses, was absolute sacrilege, in the strongest sense of the word; having been bequeathed by princes and pious men to sacred

uses.

In the reign of this prince, the church and court of Rome had arrived to such a height of corruption, in doctrine and discipline, as gave great offence to many wise, learned, and pious men through most parts of Europe; and several countries agreed to make some reformation in religion. But, although a proper and just reformation were allowed to be necessary, even to preserve Christianity itself, yet the passions and vices of men had mingled themselves so far, as to pervert and confound all the good endeavours of those who intended well: and thus the reformation, in every country where it was attempted, was carried on in the most impious and scandalous manner that can possibly be conceived. To which unhappy proceedings we owe all the just reproaches that Roman catholics have cast upon us ever since. For when the northern kingdoms and states grew weary of the pope's tyranny, and when their preachers, beginning with the scandalous abuses of indulgences, and proceeding farther to examine several points of faith, had credit enough with their princes, who were in some fear lest such a change might affect the peace of their countries, because their bishops had great influence on the people by their wealth and power; these politic teachers had a ready answer to this purpose: "Sir, your majesty need not be in any pain or apprehension: take away the lands, and sink the authority of the bishops: bestow those lands on your courtiers, on your nobles, and your great officers in your army; and then you will

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be secure of the people." This advice was exactly followed. And in the protestant monarchies abroad, little more than the shadow of episis left; but, in the republics, it is wholly

copacy extinct.

In England, the reformation was brought in after a somewhat different manner, but upon the same principle of robbing the church. However, Henry VIII., with great dexterity, discovered an invention to gratify his insatiable thirst for blood, on both religions. * * * * *

TRACTS

IN SUPPORT OF

THE CHURCH ESTABLISHMENT.

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