The synod engaged itself upon the question of negro slavery, a matter little agitated in the seventeenth century, and which did not at all excite the attention of the assemblies of the (Roman) Catholic clergy. If it was of opinion that the Word of God does not prohibit the buying and keeping of slaves, it at least laid down conditions very far in advance of that epoch: “This assembly, confirming the canon framed by the provincial synod of Normandy, exhorted the faithful not to abuse this liberty in a manner contrary to the rules of Christian charity, and not to replace these unbelievers in the power of the barbarians, who might treat them inhumanly, or in that of those who were cruel; but to give them to kind-hearted Christians, who might chiefly be in a condition to take care of their precious and immortal souls, by endeavouring to instruct them in the religion of Christ.” A third national synod was held at Charenton, at the end of the year 1644, shortly after the death of Cardinal de Richelieu and of Louis XIII. The king’s commissioner took the singular part of being the first to complain of the encroachments and usurpations of the Reformed churches, in order, apparently, to prevent the Reformed from making reclamations against the injustice and indignities which they suffered. He then made known the wishes of the king, among which was the order to exclude any from the ministry of the Gospel who had studied at Geneva, in Holland, or in England, because of the republican spirit which prevailed in those countries. This was the period of the struggles of Cromwell and the Puritans against Charles I. There was, on the reports of some deputies from the maritime provinces, a question about the _Independents_, who had come from England and settled in France. They were accused of teaching that each flock ought to be self-governed, without any regard to the authority of conferences and synods. The assembly, considering this opinion to be prejudicial to the interests of the Church of God, and to those of the state, enjoined upon the maritime provinces, that they should prevent this evil from taking root in the kingdom. IX. From 1652 to 1656, the situation of the Reformed was satisfactory. Mazarin was pleased with the fidelity they had shown during the troubles of the Fronde. He was also desirous, by treating them well, to conciliate the friendship of Cromwell, who by inclining to the side of France or of Spain, then at war with each other, might throw a decisive weight into the scale.