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the Church of Rome, retaining the spiritual empire over so large and fair a portion of the Christian world, would not have been reduced to the alternative of either defending propositions, which, in the eyes of all enlightened men, are altogether untenable, or of beholding the most essential and vital doctrines of Christianity confounded with them, and the whole system exposed to the scorn of the infidel. The more enlightened and better informed part of the French nation had fallen very generally into the latter extreme.

      Infidelity, in attacking the absurd claims and extravagant doctrines of the Church of Rome, had artfully availed herself of those abuses, as if they had been really a part of the Christian religion; and they whose credulity could not digest the grossest articles of the Papist creed, thought themselves entitled to conclude, in general, against religion itself, from the abuses engrafted upon it by ignorance and priestcraft. The same circumstances which favoured the assault, tended to weaken the defence. Embarrassed by the necessity of defending the mass of human inventions with which their Church had obscured and deformed Christianity, the Catholic clergy were not the best advocates even in the best of causes; and though there were many brilliant exceptions, yet it must be owned that a great part of the higher orders of the priesthood gave themselves little trouble about maintaining the doctrines, or extending the influence of the Church, considering it only in the light of an asylum, where, under the condition of certain renunciations, they enjoyed, in indolent tranquillity, a state of ease and luxury. Those who thought on the subject more deeply, were contented quietly to repose the safety of the Church upon the restrictions on the press, which prevented the possibility of free discussion. The usual effect followed; and many who, if manly and open debate upon theological subjects had been allowed, would doubtless have been enabled to winnow the wheat from the chaff, were, in the state of darkness to which they were reduced, led to reject Christianity itself, along with the corruptions of the Romish Church, and to become absolute infidels instead of reformed Christians.

      THE CLERGY – DUBOIS.

      The long and violent dispute also betwixt the Jesuits and the Jansenists, had for many years tended to lessen the general consideration for the Church at large, and especially for the higher orders of the clergy. In that quarrel, much had taken place that was disgraceful. The mask of religion has been often used to cover more savage and extensive persecutions, but at no time did the spirit of intrigue, of personal malice, of slander, and circumvention, appear more disgustingly from under the sacred disguise; and in the eyes of the thoughtless and the vulgar, the general cause of religion suffered in proportion.

      The number of the clergy who were thus indifferent to doctrine or duty was greatly increased, since the promotion to the great benefices had ceased to be distributed with regard to the morals, piety, talents, and erudition of the candidates, but was bestowed among the younger branches of the noblesse, upon men who were at little pains to reconcile the looseness of their former habits and opinions with the sanctity of their new profession, and who, embracing the Church solely as a means of maintenance, were little calculated by their lives or learning to extend its consideration. Among other vile innovations of the celebrated regent, Duke of Orleans, he set the most barefaced example of such dishonourable preferment, and had increased in proportion the contempt entertained for the hierarchy, even in its highest dignities, – since how was it possible to respect the purple itself, after it had covered the shoulders of the infamous Dubois?20

      It might have been expected, and it was doubtless in a great measure the case, that the respect paid to the characters and efficient utility of the curates, upon whom, generally speaking, the charge of souls actually devolved, might have made up for the want of consideration withheld from the higher orders of the Church. There can be no doubt that this respectable body of churchmen possessed great and deserved influence over their parishioners; but then they were themselves languishing under poverty and neglect, and, as human beings, cannot be supposed to have viewed with indifference their superiors enjoying wealth and ease, while in some cases they dishonoured the robe they wore, and in others disowned the doctrines they were appointed to teach. Alive to feelings so natural, and mingling with the middling classes, of which they formed a most respectable portion, they must necessarily have become embued with their principles and opinions, and a very obvious train of reasoning would extend the consequences to their own condition. If the state was encumbered rather than benefited by the privileges of the higher order, was not the Church in the same condition? And if secular rank was to be thrown open as a general object of ambition to the able and the worthy, ought not the dignities of the Church to be rendered more accessible to those, who, in humility and truth, discharged the toilsome duties of its inferior offices, and who might therefore claim, in due degree of succession, to attain higher preferment? There can be no injustice in ascribing to this body sentiments, which might have been no less just regarding the Church than advantageous to themselves; and, accordingly, it was not long before this body of churchmen showed distinctly, that their political views were the same with those of the Third Estate, to which they solemnly united themselves, strengthening thereby greatly the first revolutionary movements. But their conduct, when they beheld the whole system of their religion aimed at, should acquit the French clergy of the charge of self-interest, since no body, considered as such, ever showed itself more willing to encounter persecution, and submit to privation for conscience' sake.

      TIERS ETAT.

      While the Noblesse and the Church, considered as branches of the state, were thus divided amongst themselves, and fallen into discredit with the nation at large; while they were envied for their ancient immunities without being any longer feared for their power; while they were ridiculed at once and hated for the assumption of a superiority which their personal qualities did not always vindicate, the lowest order, the Commons, or, as they were at that time termed, the Third Estate, had gradually acquired an extent and importance unknown to the feudal ages, in which originated the ancient division of the estates of the kingdom. The Third Estate no longer, as in the days of Henry IV., consisted merely of the burghers and petty traders in the small towns of a feudal kingdom, bred up almost as the vassals of the nobles and clergy, by whose expenditure they acquired their living. Commerce and colonies had introduced wealth, from sources to which the nobles and the churchmen had no access. Not only a very great proportion of the disposable capital was in the hands of the Third Estate, who thus formed the bulk of the moneyed interest of France, but a large share of the landed property was also in their possession.

      There was, moreover, the influence which many plebeians possessed, as creditors, over those needy nobles whom they had supplied with money, while another portion of the same class rose into wealth and consideration, at the expense of the more opulent patricians who were ruining themselves. Paris had increased to a tremendous extent, and her citizens had risen to a corresponding degree of consideration; and while they profited by the luxury and dissipation, both of the court and courtiers, had become rich in proportion as the government and privileged classes grew poor. Those citizens who were thus enriched, endeavoured, by bestowing on their families all the advantages of good education, to counterbalance their inferiority of birth, and to qualify their children to support their part in the scenes, to which their altered fortunes, and the prospects of the country, appeared to call them. In short, it is not too much to say, that the middling classes acquired the advantages of wealth, consequence, and effective power, in a proportion more than equal to that in which the nobility had lost these attributes. Thus, the Third Estate seemed to increase in extent, number, and strength, like a waxing inundation, threatening with every increasing wave to overwhelm the ancient and decayed barriers of exclusions and immunities, behind which the privileged ranks still fortified themselves.

      It was not in the nature of man, that the bold, the talented, the ambitious, of a rank which felt its own power and consequence, should be long contented to remain acquiescent in political regulations, which depressed them in the state of society beneath men to whom they felt themselves equal in all respects, excepting the factitious circumstances of birth, or of Church orders. It was no less impossible that they should long continue satisfied with the feudal dogmas, which exempted the noblesse from taxes, because they served the nation with their sword, and the clergy, because they propitiated Heaven in its favour with their prayers. The maxim, however true in the feudal ages when it originated, had become an extravagant legal fiction in the eighteenth century, when all the world knew that both the noble soldier and

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