anything of his extermination of the Huguenots. In one sense, however, he is right. It was precisely the _half_-schism to which the mischief is attributable. This half-way work it was that enabled Louis XIV. to assert the Gallican theory against a semi-Protestant pope, for the very purpose of fostering genuine Ultramontanism and favouring the Jesuits; while under another pontiff he could repudiate Gallicanism, and force the clergy to retract what he had forced them to adopt! The schism of England was doubtless "an open schism," in the opinion of Schlegel, and if so, it should have been followed, on his theory, by worse effects; but Schlegel lives too long after the days of Bossuet to bring her example into view. The natural appeal would have been to that example, as its history is cotemporary; but he adroitly diverts attention from so instructive a parallel, and cunningly drags in "the open schism _of the Greeks_!" Thus, against a bristling front of facts, he drives his theory that France has not been Romish enough, and lends all his energies to render her less Gallican and more Tridentine. Were he now alive, he might see reason to amend his doctrine in the condition of Rome itself! But the condition of France is quite as conclusive. Since the Restoration, the French Church has been growing more and more Ultramontane, and the people are worse and worse. Gallicanism is extinct, but results are all against the Reactionary theory. France has no more a la Vendée; there will be no more Chouans; the present Church is incapable of reviving such things. It makes the infidels. I know there is less show of rampant atheism just now than formerly; but if there is less of paroxysm, there is less of life. France dies of a chronic atheism. The Abbé Bonnetat, writing in 1845 on _The Religious and Moral Wants of the French Population_, expresses nothing but contempt for the alleged improvement in religious feeling. According to him, almost a tenth of the male population, in any given district, not only do not believe in GOD, but glory in their unbelief. Half of all the rest make no secret of their infidelity as to the immortality of the soul; and their wives are equally sceptical, to the curse of their children's children! "The residue believe," says the Abbé, "only in the sense of not denying. They affirm nothing, but, as compared with the others, they lack the science of misbelief." To go on with his melancholy picture, the divine and salutary institution of the Lord's day no longer effects its purpose. In towns, the working classes and tradespeople scarcely ever enter the churches. In the rural districts, a tenth of the people never go to church at all; and of the rest, one half may hear a mass on the five great festivals, while the other half, though more frequent in attendance, are very irregular. One Sunday they perform the duty perfunctorily; the next they work in the fields; the next they stay at home, amuse themselves, and forget religion as part of