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the ecclesiastical courts； who； for the honour of their own
order； were interested to restrain； as much as possible； every
member of it from committing enormous crimes； or even from giving
occasion to such gross scandal as might disgust the minds of the
people。
In the state in which things were through the greater part
of Europe during the tenth； eleventh； twelfth； and thirteenth
centuries； and for some time both before and after that period；
the constitution of the Church of Rome may be considered as the
most formidable combination that ever was formed against the
authority and security of civil government； as well as against
the liberty； reason； and happiness of mankind； which can flourish
only where civil government is able to protect them。 In that
constitution the grossest delusions of superstition were
supported in such a manner by the private interests of so great a
number of people as put them out of all danger from any assault
of human reason： because though human reason might perhaps have
been able to unveil； even to the eyes of the common people； some
of the delusions of superstition； it could never have dissolved
the ties of private interest。 Had this constitution been attacked
by no other enemies but the feeble efforts of human reason； it
must have endured for ever。 But that immense and well…built
fabric； which all the wisdom and virtue of man could never have
shaken； much less have overturned； was by the natural course of
things； first weakened； and afterwards in part destroyed； and is
now likely； in the course of a few centuries more； perhaps； to
crumble into ruins altogether。
The gradual improvements of arts； manufactures； and
commerce； the same causes which destroyed the power of the great
barons； destroyed in the same manner； through the greater part of
Europe； the whole temporal power of the clergy。 In the produce of
arts； manufactures； and commerce； the clergy； like the great
barons； found something for which they could exchange their rude
produce； and thereby discovered the means of spending their whole
revenues upon their own persons； without giving any considerable
share of them to other people。 Their charity became gradually
less extensive； their hospitality less liberal or less profuse。
Their retainers became consequently less numerous； and by degrees
dwindled away altogether。 The clergy too； like the great barons；
wished to get a better rent from their landed estates； in order
to spend it； in the same manner； upon the gratification of their
own private vanity and folly。 But this increase of rent could be
got only by granting leases to their tenants； who thereby became
in a great measure independent of them。 The ties of interest
which bound the inferior ranks of people to the clergy were in
this manner gradually broken and dissolved。 They were even broken
and dissolved sooner than those which bound the same ranks of
people to the great barons： because the benefices of the church
being； the greater part of them； much smaller than the estates of
the great barons； the possessor of each benefice was much sooner
able to spend the whole of its revenue upon his own person。
During the greater part of the fourteenth and fifteenth centuries
the power of the great barons was； through the greater part of
Europe； in full vigour。 But the temporal power of the clergy； the
absolute command which they had once had over the great body of
the people； was very much decayed。 The power of the church was by
that time very nearly reduced through the greater part of Europe
to what arose from her spiritual authority； and even that
spiritual authority was much weakened when it ceased to be
supported by the charity and hospitality of the clergy。 The
inferior ranks of people no longer looked upon that order； as
they had done before； as the comforters of their distress； and
the relievers of their indigence。 On the contrary； they were
provoked and disgusted by the vanity； luxury； and expense of the
richer clergy； who appeared to spend upon their own pleasures
what had always before been regarded as the patrimony of the
poor。
In this situation of things； the sovereigns in the different
states of Europe endeavoured to recover the influence which they
had once had in the disposal of the great benefices of the
church； by procuring to the deans and chapters of each diocese
the restoration of their ancient right of electing the bishop；
and to the monks of each abbacy that of electing the abbot。 The
re…establishing of this ancient order was the object of several
statutes enacted in England during the course of the fourteenth
century； particularly of what is called the Statute of Provisors；
and of the Pragmatic Sanction established in France in the
fifteenth century。 In order to render the election valid； it was
necessary that the sovereign should both consent to it
beforehand； and afterwards approve of the person elected； and
though the election was still supposed to be free； he had；
however； all the indirect means which his situation necessarily
afforded him of influencing the clergy in his own dominions。
Other regulations of a similar tendency were established in other
parts of Europe。 But the power of the pope in the collation of
the great benefices of the church seems； before the Reformation；
to have been nowhere so effectually and so universally restrained
as in France and England。 The Concordat afterwards； in the
sixteenth century； gave to the kings of France the absolute right
of presenting to all the great； or what are called the
consistorial； benefices of the Gallican Church。
Since the establishment of the Pragmatic Sanction and of the
Concordat； the clergy of France have in general shown less
respect to the decrees of the papal court than the clergy of any
other Catholic country。 In all the disputes which their sovereign
has had with the pope； they have almost constantly taken party
with the former。 This independency of the clergy of France upon
the court of Rome seems to be principally founded upon the
Pragmatic Sanction and the Concordat。 In the earlier periods of
the monarchy； the clergy of France appear to have been as much
devoted to the pope as those of any other country。 When Robert；
the second prince of the Capetian race； was most unjustly
excommunicated by the court of Rome； his own servants； it is
said； threw the victuals which came from his table to the dogs；
and refused to taste anything themselves which little been
polluted by the contact of a person in his situation。 They were
taught to do so； it may very safely be presumed； by the clergy of
his own dominions。
The claim of collating to the great benefices of the church；
a claim in defence of which the court of Rome had frequently
shaken； and sometimes overturned the thrones of some of the
greatest sovereigns in Christendom； was in this manner either
restrained or modified； or given up altogether； in many different