power in France: thousands of the clergy, hitherto secure in their livings, were placed at the disposal of their bishop, and rendered liable to be transferred at the pleasure of their superior from place to place. The Constitutional Church vanished, but religion appeared to be honoured by becoming part of the State. [Results in Ultramontanism.] In its immediate action, the Napoleonic Church served the purpose for which it was intended. For some few years the clergy unflaggingly preached, prayed, and catechised to the glory of their restorer. In the greater cycle of religious change, the Concordat of Bonaparte appears in another light. However little appreciated at the time, it was the greatest, the most critical, victory which the Roman See has ever gained over the more enlightened and the more national elements in the Catholic Church. It converted the Catholicism of France from a faith already far more independent than that of Fénélon and Bossuet into the Catholicism which in our own day has outstripped the bigotry of Spain and Austria in welcoming the dogma of Papal infallibility. The lower clergy, condemned by the State to an intolerable subjection, soon found their only hope in an appeal to Rome, and instinctively worked as the emissaries of the Roman See. The Bishops, who owed their office to an unprecedented exercise of Papal power and to the destruction of religious independence in France, were not the men who could maintain a struggle with the Papacy for the ancient Gallican liberties. In the resistance to the Papacy which had been maintained by the Continental Churches in a greater or less degree during the eighteenth century, France had on the whole taken the most effective part; but, from the time when the Concordat dissolved both the ancient and the revolutionary Church system of France, the Gallican tradition of the past became as powerless among the French clergy as the philosophical liberalism of the Revolution. [So do the German changes.]