The Kings of France had long exercised certain powers in ecclesiastical matters, which had rather been tolerated than sanctioned by the Popes. Louis was determined not only to preserve, but considerably to extend, what his predecessors had enjoyed. Hence a sharp altercation was carried on for many years between him and the See of Rome. But, in 1682, in consequence of a threatening brief issued by that haughty pontiff, Innocent XII., he summoned, by the advice of his clergy, for the purpose of settling the matters in debate, a general Assembly of the Church. Of this famous Assembly Bossuet was deservedly regarded as the most influential member. He opened the proceedings with a sermon, having reference to the subjects which were to come under consideration. In this discourse the reader may find, perhaps, some marks of that embarrassment which he is supposed to have felt. He had the deepest sense of the unbounded power and awful majesty of kings in general, and the highest personal veneration for Louis in particular; but then, on the other hand, the degree of allegiance which he owed to his spiritual head it was almost impiety to define. So, after having illustrated, with all the force of his eloquence, the inviolable dignity of the Church, and fully established the supremacy of St. Peter, he carries up, as it were in a parallel line, the loftiest panegyric on the monarchy and monarchs of France. The discourse was celebrated for its ability, and without doubt the conflicting topics were managed with great skill. His difficulties did not cease with the dismissal of the Assembly. The question of the Régale, or the right of the King to the revenues of every vacant see, and to collate to the simple benefices within its jurisdiction, was settled not at all to the satisfaction of the Pope; and the declaration of the Assembly, drawn up by Bossuet himself, was fiercely attacked by the Transalpine divines. It was, of course, as vigorously defended by its author, who was in consequence accused by all his enemies, and some of his friends, of having forgotten his duty to the Pope in his subserviency to the King. Nothing wearied by his exertions in the royal cause, he had scarcely left the Assembly, when he resumed his labours in defence of the Church against heresy. Several smaller works, put forth from time to time, seemed to be only a preparation for his great effort in the year 1688, when he published his ‘History of the Variations in the Protestant Churches.’ In this book he has made the most of what may be called the staple argument of the Catholics against the Protestants.