As regards religion, there was a universal scepticism, of which the best literature of the day was the exponent; but this unbelief was greatly strengthened by the scandalous abuses in the ecclesiastical system.  It required no depth of genius to point out that the great principles of brotherly love, humility, equality, liberty, promulgated as part and parcel of the Christian dispensation eighteen centuries previously, had no practical efficacy so far as France was concerned.  Instead of equality before God and the law, the humbler classes were feudal serfs, without any appeal from the cruel oppressions to which they were exposed.  In the midst of gloom, Rousseau’s vague declamations on the rights of man fell like a ray of light.  A spark was communicated, which kindled a flame in the bosoms of the more thoughtful and enthusiastic.  An astonishing impulse was almost at once given to investigation.  The philosopher had his adherents all over France.  Viewed as a species of prophet, he was, properly speaking, a madman, who in his ravings had glanced on the truth, but only glanced.  Among men of sense, his ornate declamations concerning nature and reason would have excited little more attention than that which is usually given to poetic and speculative fancies.

Amidst an impulsive and lively people, unaccustomed to the practical consideration and treatment of abuses, there arose a cry to destroy, root up; to sweep away all preferences and privileges; to bring down the haughty, and raise the depressed; to let all men be free and equal, all men being brothers.  Such is the origin of the three words—­liberty, equality, and fraternity, which were caught up as the charter of social intercourse.  It is for ever to be regretted that this explosion of sentiment was so utterly destructive in its character; for therein has it inflicted immense wrong on what is abstractedly true and beautiful.  At first, as will be remembered, the revolutionists did not aim at establishing a republic, but that form of government necessarily grew out of their hallucinations.  Without pausing to consider that a nation of emancipated serfs were unprepared to take on themselves the duties of an enlightened population, the plunge was unhesitatingly made.

At this comparatively distant day, even with all the aids of the recording press, we can form no adequate idea of the fervour with which this great social overthrow was set about and accomplished.  The best minds in France were in a state of ecstasy, bordering on delirium.  A vast future of human happiness seemed to dawn.  Tyranny, force, fraud, all the bad passions, were to disappear under the beneficent approach of Reason.  Among the enthusiasts who rushed into this marvellous frenzy, was Maximilian Robespierre.  It is said by his biographers, that Robespierre was of English or Scotch origin:  we have seen an account which traced him to a family in the north, of not a dissimilar name.  His father, at all events, was an advocate at Arras, in French Flanders,