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against that body, which some publicatious had given me reason to expect, I perceived little or no public or private uneasiness on their account. On further examination, I found the clergy in general, persons of moderate minds and decorous manners; I include the seculars, and the regulars of both sexes. I had not the good fortune to know a great many of the parochial clergy; but in general I received a perfectly good account of their morals, and of their attention to their duties. With some of the higher clergy I had a personal acquaintance; and of the rest in that class, very good means of information. They were, almost all of them, persons of noble birth. They resembled others of their own rank; and where there was any difference, it was in their favour. They were more fully educated than the military noblesse; so as by no means to disgrace their profession by ignorance, or by want of fitness for the exercise of their authority. They seemed to me, beyond the clerical character, liberal and open ; with the hearts of gentlemen, and men of honour; neither insolent nor servile in their manners and conduct. They seemed to me rather a superior class; a set of men, amongst whom you would not be surprised to find a Fenelon. I saw among the clergy in Paris (many of the description are not to be met with any where) men of great learning and candour; and I had reason to believe, that this de-seription was not confined to Paris. What I found in other places, I know was accidental; and therefore to be presumed a fair sample. I spent a few days in a provincial town, where, in the absence of the bishop, I passed my evenings with three clergymen, his vicars general, persons who would have done honour to any church. They were all well informed; two of them of deep, general, and extensive erudition, ancient and modern, oriental and western ; particularly in their own profession. They had

a more extensive knowledge of our English divines than I expected; and they entered into the genius of those writers with a critical accuracy. One of these gentlemen is. since dead, the Abbé Morangis. 1 pay this tribute, with out reluctance, to the memory of that noble, reverend, learned, and excellent person ; and I should do the same, with equal cheerfulness, to the merits of the others, who 1 believe are still living, if I did not fear to hurt those whom I am unable to serve.

Some of these ecclesiastics of rank, are, by all titles, persons deserving of general respect. They are deserving of gratitude from me, and from many English. If this letter should ever come into their hands, I hope they will beJieve there are those of our nation who feel for their unmerited fall, and for the cruel confiscation of their fortunes, with no common sensibility. What I say of them is a testimony, as far as one feeble voice can go, which I owe to truth. Whenever the question of this unnatural persecution is concerned, I will pay it. No one shall prevent me from being just and grateful. The time is fitted for the duty; and it is particularly becoming to shew our justice and gratitude, when those who have deserved well of us and of mankind are labouring under popular obloquy and the persecutions of oppressive power.

You had before your revolution about an hundred and twenty bishops. A few of them were men of eminent sanctity, and charity without limit. When we talk of the heroic, of course we talk of rare, virtue. I believe the instances of eminent depravity may be as rare amongst them as those of transcendent goodness. Examples of avarice and of licentiousness may be picked out, I do not questiou it, by those who delight in the iuvestigation which leads to such discoveries. A man, as old as I am, will not be astonished that several, in every description, do not lead that perfect life of self-denial, with regard to wealth or to pleasure, which is wished for by all, by some expected, but by none exacted with more rigour, than by those who are the most attentive to their own interests, or the most indulgent to their own passions. When I was in France, I am certain that the number of vicious prelates was not great. Certain individuals among them not distinguishable for the regularity of their lives, made some ainends for their want of the severe virtues, in their possession of the liberal; and were endowed with qualities which made them useful in the church and state. I am told, that with few exceptions, Louis the Sixteenth had been more attentive to character, in his promotions to that rank, than his immediate predecessor ; and I believe, (as some spirit of reform has prevailed through the whole reign) that it may be true. But the present ruling power has shewn a disposition only to plunder the church. It has punished 'all prelates; which is to favour the vicious, at least in point of reputation. It has made a degrading pensionary establishment, to which to man of liberal ideas or liberal condition will destine his children. It must settle into the lowest classes of the people. As with you the inferior clergy are not numerous enough for their duties; as these duties are, beyond measure, minute and toilsome; as you have left no middle classes of clergy at their ease, in future nothing of science or erudition can exist in the Galli. can church. To complete the project, without the least attention to the rights of patrons, the assembly has provided in future an elective clergy; an arrangement which will drive out of the clerical profession all men of sobriety; áll who can pretend to independence in their function or their conduct; and which will throw the whole direction of the public mind into the hands of a set of licentious, bold, crafty, factious, flattering wretches, of such condition and such habits of life as will make their conteinptible pensions (in comparison of which the stipend of an exciseman is lucrative and honourable) an object of low and illiberal intrigue. Those officers, whom they still call bishops, are to be elected to a provision comparatively mean, through the same arts, (that is, electioneering arts) by men of all religious tenets that are known or can be invented. The new lawgivers have not ascertained any thing whatsoever concerning their qualifications, relative either to doctrine or to morals; no more than they have done with regard to the subordinate clergy; nor does it appear but that both the higher and the lower may, at their discretion, practise or preach any mode of religion or irreligion that they please. I do not yet see what the jurisdiction of bishops over their subordinates is to be; or whether they are to have any jurisdiction at all.

In short, Sir, it seems to me, that this new ecclesiastical establishment is intended only to be temporary, and preparatory to the utter abolition, under any of its forms, of the Christian religion, whenever the minds of men are prepared for this last stroke against it, by the accomplishe ment of the plan for bringing its ministers into universal

contempt. They who will not believe, that the philosophical fanatics who guide in these matters, have long entertained such a design, are utterly ignorant of their character and proceedings. These enthusiasts do not scruple to avow their opinion, that a state can subsist without any religion better than with one; and that they are able to supply the place of any good which may be in it, by a project of their own-namely, by a sort of education they have imagined, founded in a knowledge of the physical wants of men; progressively carried to an enlightened self-interest, which, when well understood, they tell us will identity with an interest more enlarged and public. The scheme of this education has been long known. Of late they distinguish it (as they have got an entire new nomenclature of technical terms) by the name of a Civic Education.

I hope their partisans in England, (to whom I rather attribute very inconsiderate conduct than the ultimate object in this detestable design) will succeed neither in the pil. Jage of the ecclesiastics, nor in the introduction of a principle of popular election to our bishoprics and parochial

This, in the present condition of the world, would be the last corruption of the church; the utter ruin of the clerical character; the most dangerous shock that the state ever received through a misunderstood arrangement of religion. I know well enough that the bishoprics and cures, under kingly and seignoral patronage, as now they are in England, and as they have been lately in France, are sometimes acquired by unworthy methods; but the other mode of ecclesiastical canvas subjects them infinitely more surely and more generally to all the evil arts of low ambition, which, operating on and through greater numbers, will produce mischief in proportion.

Those of you who have robbed the clergy, think that they shall easily reconcile their conduct to all protestant nations; because the clergy, whom they have thus plundered, degraded, and given over to mockery and scorn, are of the Roman catholic, that is, of their own pretended persuasion. I have no doubt that some miserable bigots will be found here as well as elsewhere, who hate sects and parties different from their own, more than they love the substance of religion; and who are more angry with

cures.

those who differ from them in their particular plans and. systems, than displeased with those who attack the foundation of our common hope. These men will write and speak on the subject in the manner that is to be expected from their temper and character. Burnet says, that when he was in France, in the year 1683, “ the method which carried over the men of the finest parts to popery was this -they brought themselves to doubt of the whole Christian religion. When that was once done, it seemed a more indifferent thing of what side or form they continued outwardly.” If this was then the ecclesiastic policy of France, it is what they have since but too much reason to repent of. They preferred atheism to a form of religion not agreeable to their ideas. They succeeded in destroying that_form; and atheism has succeeded in destroying them. I can readily give credit to Burnet's story; because I have observed too much of a similar spirit" (for a little of it is “much too much") amongst ourselves. The humour, however, is not general.

The teachers who reformed our religion in England bore no sort of resemblance to your present reforming doctors in Paris. Perhaps they were, like those whom they opposed, rather more than could be wished under the influence of a party spirit; but they were most sincere believers; men of the most fervent and exalted piety; ready to die, as some of them did die, like true heroes in defence of their particular ideas of Christianity; as they would with equal fortitude, and more chearfully, for that stock of general truth, for the branches of which they contended with their blood. These men would have disavowed with horror those wretches who claimed a fellowship with them upon no other titles than those of their having pillaged the persons with whom they maintained controversies, and their having despised the common religion, for the purity of which they exerted themselves with a zeal, which unequivocally bespoke their highest reverence for the substance of that system which they wished to reform. Many of their descendants have retained the same zeal; but (as less engaged in conflict) with more moderation They do not forget that justice and mercy are substantial parts of religion. Impivus men do not recommend themselves to

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